STUDIES ON QU™B AL-DIN AL-SHIRAZI III 15

QU™B AL-DIN AL-SHIRAZI (D. 710/1311) AS A TEACHER:

AN ANALYSIS OF HIS IJAZAT
(STUDIES ON QU™B AL-DIN AL-SHIRAZI III)1

BY

REZA POURJAVADY & SABINE SCHMIDTKE

Qu†b al-Din al-Shirazi, who had reached the peak of his scholarly
career at the turn of the 8th/14th century, was in close contact with most
of the leading scholars of his time throughout his life, be it as teachers,
colleagues, associates or students. In the introduction to his commentary
on Ibn Sina’s (d. 428/1037) Qanun, he included some details about his
childhood and early education, particularly in the field of medicine.2 In
his Durrat al-taj, he relates that he was initiated into Sufism by his
father, Δiyaˆ al-Din Mas¨ud b. al-MuÒliÌ al-Kaziruni, who invested him
with the “habit of benediction” (khirqat al-tabarruk) at the age of ten,
and that he received the “habit of aspiration” (khirqat al-irada) at the
age of thirty from MuÌyi al-Din AÌmad b. ¨Ali b. Abi l-Ma¨ali.3 During

1 This article is part of a series of studies devoted to Qu†b al-Din al-Shirazi. “Studies

on Qu†b al-Din al-Shirazi I” was published in Journal Asiatique 292 (2004), pp. 309-328
(“Qu†b al-Din al-Shirazi’s (d. 710/1311) Durrat al-taj and Its Sources”); “Studies on
Qu†b al-Din al-Shirazi II” was published in Studia Iranica 36 (2007), pp. 279-301 (“The
Qu†b al-Din al-Shirazi (d. 710/1311) Codex (MS Mar¨ashi 12868)“). – We take the
opportunity to thank Omar Hamdan and Wilferd Madelung for helpful suggestions with
regard to the edition of the ijazas presented in this paper and Vera Moreen for reading the
article and offering stylistic suggestions.
2
 The text is included in Sayyid MuÌammad Mishkat’s introduction to his edition of
the fatiÌa and jumla 1-3, 5 of Qu†b al-Din al-Shirazi’s Durrat al-taj (Tehran 1317-20/
1938-41), pp. kha-zayn n. 2. For a summary of the autobiographical segments of the intro-
duction, see A.Z. Iskandar, A Catalogue of Arabic Manuscripts on Medicine and Science
in the Wellcome Historical Medical Library, London 1967, pp. 43-47.
3
 See below, Appendix [9]; see also below, ijaza number 5. He also reports in his
Durrat al-taj to have been invested by the habit through Najib al-Din ¨Ali b. Buzgush
al-Shirazi (d. 678/1279-80), although the autobiographical quality of this statement is
most uncertain. See below, Appendix [6] and n. 36.

Journal Asiatique 297.1 (2009): 15-55

doi:10.2143/JA.297.1.2045781
16 R. POURJAVADY – S. SCHMIDTKE

his later scholarly career4, Qu†b al-Din spent extended periods in the
various centres of learning of his time. Following the construction of the
observatory at Maragha in 657/1259, he moved there in 658/1260 for at
least a decade to study astronomy and philosophy with NaÒir al-Din
al-™usi (d. 672/1274) and to work as an astronomer and a scribe,
together with other prominent contemporary astronomers, mathemati-
cians and philosophers. It was in Maragha that he made the acquaintance
of Muˆayyad al-Din al-¨Ur∂i (d. 664/1265-66), with whom he studied
astronomy and geometry, and of Najm al-Din al-Katibi (d. 675/1277),
who also taught him philosophy5 and whom he later accompanied to
Juwayn. Between 665/1266 and 667/1268, Qu†b al-Din seems to have
accompanied NaÒir al-Din al-™usi on a trip to Khurasan and Quhistan
and may have around that time also sojourned in Baghdad, where he
possibly met his older contemporary ¨Izz al-Dawla Ibn Kammuna
(d. 683/1284), whose philosophical writings had a major impact on
him6. It must have been during this time that Qu†b al-Din made the
acquaintance of ÒaÌib al-diwan Shams al-Din al-Juwayni (executed 683/
1284), whose patronage he subsequently enjoyed and to whom he dedi-
cated two works7. By 673/1274, shortly before ∑adr al-Din al-Qunawi’s
death in the same year, Qu†b al-Din al-Shirazi arrived in Konya, where
he studied Ibn al-Athir’s (d. 606/1210) Jami¨ al-uÒul with ∑adr al-Din.8
4
 For the main stages of Qu†b al-Din al-Shirazi’s biography, see John Walbridge, The
Science of Mystical Lights: Qutb al-Din al-Shirazi and the Illuminationist Tradition in
Islamic Philosophy, Cambridge, Mass. 1992, pp. 7-24; MuÌammad Taqi Mir, SharÌ-i Ìal
u athar-i ¨Allama-yi Qu†b al-Din MaÌmud b. Mas¨ud al-Shirazi, Shiraz [1975], pp. 1-17.
5
 Qu†b al-Din’s activities during his time in Maragha are mentioned by Ibn al-Fuwa†i,
Majma¨ al-Adab fi mu¨jam al-alqab 1-6, ed. MuÌammad al-KaÂim, Tehran 1416/1995-96,
vol. 3, pp. 440-441 no. 2927.
6
 See our A Jewish Philosopher of Baghdad. ¨Izz al-Dawla Ibn Kammuna (d. 683/
1284) and his writings, Leiden 2006, pp. 29f.
7
 Namely his Nihayat al-idrak fi dirayat al-aflak and his SharÌ al-mukhtaÒar; see
Walbridge, The Science of Mystical Lights, pp. 16, 181-182 no. 14, 189 no. 41.
8 See Qu†b al-Din’s inscription on the title page of Volume Two of Jami¨ al-uÒul (MS

Feyzullah 300, f. 1a), copied in his hand; see also Hellmut Ritter, “Autographs in Turkish
Libraries,” Oriens 6 (1953), pp. 71, 77-78, Plate XIII (containing a reproduction and edi-
tion of the inscription), and our “The Qu†b al-Din al-Shirazi Codex,” p. 282. Cf. also Nur
al-Din ¨Abd al-RaÌman Jami, NafaÌat al-uns min Ìa∂rat al-quds, ed. MaÌmud ¨Abidi,
Tehran 1370[/1991], p. 554; Jalal al-Din al-Suyu†i, Bughyat al-wu¨at fi †abaqat
al-lughawiyyin wa-l-nuÌat, ed. MuÌammad Abu l-Fa∂l Ibrahim, [Cairo] 1384/1965,
vol. 2, p. 282 no. 1983.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 17

Sometime during the 670s/1270s, Qu†b al-Din was appointed chief judge
of Malatya and Sivas in Anatolia, where he stayed throughout the 680s/
1280s, while at the same time entertaining close relations with the
Ilkhanid court in Tabriz. From 690/1290 onwards, Qu†b al-Din spent the
last two decades of his life (except possibly for some trips to Gilan) in
Tabriz, where he enjoyed the patronage of the court and later on be-
longed to the circle of the (since 697/1298) vizier Rashid al-Din Fa∂l Al-
lah (d. 718/1318), although relations between the two were often tense.
Throughout his scholarly career, Qu†b al-Din was in close contact
with numerous scholars, colleagues as well as students, yet it is not al-
ways clear who among them had in fact formally studied with him.
Among the scholars who were deeply influenced by him, particular
mention should be made of NiÂam al-Din al-A¨raj al-Nisaburi, who first
met Qu†b al-Din in 703/1304, when he came to Azerbaijan, and who ex-
plicitly recognizes Qu†b al-Din’s solutions to the Almagest’s physical in-
consistencies in his own work9. That NiÂam al-Din considered Qu†b al-
Din as his teacher is suggested by his Tafsir TaÌrir al-Majisti. In the in-
troduction to this work, he praises Qu†b al-Din highly and refers to him
as mawlana wa-mawla al-{alimin wa-ustadhuna wa-ustadh al-{alimin10.
Another prominent scholar associated with Qu†b al-Din was Kamal al-
Din Îasan b. ¨Ali al-Farisi (d. 718/1320), who composed his TanqiÌ al-
manaÂir li-dhawi l-abÒar wa-l-baÒaˆir, a revision of Ibn al-Haytham’s
(d. 430/1039) Optics (Kitab fi l-manaÂir), at Qu†b al-Din’s suggestion.
His wording in the introduction to his TanqiÌ suggests that he had in fact
been a student of Qu†b al-Din11. Moreover, in the introduction to his
9 See Robert G. Morrison, Islam and Science. The intellectual career of NiÂam al-Din

al-Nisaburi, London 2007, passim; Mishkat’s introduction to his edition of Durrat al-taj,
p. qaf. On NiÂam al-Din, see also Robert Morrison, “Reasons for a scientific portrayal of
nature in medieval commentaries on the Qurˆan,” Arabica 52 (2005), pp. 182-203.
10
 We have consulted the autograph MS UCLA 49 for this text (esp. pp. 3-5).
See http://unitproj1.library.ucla.edu/dlib/minasian/browse.cfm?ms=0040 (accessed 1/10/
2009).
11 Kamal al-Din al-Farisi explicitly refers to Qu†b al-Din and his role in the composi-

tion of the text in his introduction, see Kitab TanqiÌ al-manaÂir 1-2, Hyderabad 1347
[/1928], vol. 1, pp. 4f; Kitab TanqiÌ al-manaÂir li-dhawi l-abÒar wa-l-baÒaˆir, ed.
MuÒ†afa Îijazi, Cairo 1404/1984, vol. 1, pp. 42f. – On him, see also Roshdie Rashed,
“Kamal al-Din,” Dictionary of Scientific Biography, ed. Charles Gillispie, New York
1973, vol. 7, pp. 212-219; idem, Geometry and Dioptrics in Classical Islam, London
1426/2005, pp. 36 and passim.

Journal Asiatique 297.1 (2009): 15-55

18 R. POURJAVADY – S. SCHMIDTKE

Fa¨alta fa-la talum, Qu†b al-Din refers to Kamal al-Din as al-walad

al-a¨azz al-akram wa-l-imam al-af∂al al-a¨lam ì, which indicates that
the latter had been his student12. Later bio-bibliographical sources also
mention ¨Ali b. ¨Abd Allah b. Abi l-Îasan al-Ardabili al-Tabrizi (d. 746/
1346) to have studied Ibn al-Athir’s Jami¨ al-uÒul with Qu†b al-Din13
and Qu†b al-Din al-Razi (d. 766/1364-65) to have written his super-
commentary on Ibn Sina’s al-Isharat, MuÌakamat bayn al-shariÌayn,
at the suggestion of Qu†b al-Din14, though there is no contemporary evi-
dence confirming this. In the introduction to his commentary on ¨Ali
b. MuÌammad al-Pazdawi’s (d. 482/1089) Kitab al-UÒul, Akmal al-Din
MuÌammad b. MaÌmud al-Babirti (d. 786/1384) relates that Qu†b al-Din
al-Shirazi handed his unfinished commentary on the Kitab al-UÒul
shortly before his death to al-Babirti’s teacher, Shams al-Din al-IÒfahani,
asking him to complete the work15. However, there is no evidence that
Shams al-Din was a student of Qu†b al-Din al-Shirazi.". Additional docu-
mentation indicating who had formally studied with Qu†b al-Din al-
Shirazi are the ijazas he had issued. In this study, six certificates, dating
from Rama∂an 696/July 1297 to Rabi¨ II 708/mid October 1308, are in-
troduced and edited (with the exception of ijaza number 4) for the first
time. They provide information about seven scholars who have formally
studied with Qu†b al-Din al-Shirazi during this period. Moreover, these
documents also provide a picture of Qu†b al-Din’s intellectual back-
ground, which consisted of the following cornerstones: Philosophy,
Ìadith, medicine, rhetorics, and ∑ufi tradition. While it was well known
that Qu†b al-Din was a ∑ufi on the basis of his autobiographical state-

12 We have consulted MS Majlis 3944 for this text. – We wish to thank Jamil Ragep

for having shared his copy of the manuscript with us.

13 See al-Suyu†i, Bughyat al-wu¨at, vol. 2, p. 171 no. 1717, where only “al-UÒul” is

mentioned.
14
 See Îajji Khalifa, Kashf al-Âunun ¨an asami al-kutub wa-l-funun. Lexicon
bibliographicum et encyclopaedicum a Mustafa Ben Abdallah Katib Jelebi dicto et
nomine Haji Khalfa celebrato1-7, ed. Gustav Flügel, Leipzig 1835-58, vol. 1, p. 302. –
For a list of Qu†b al-Din al-Shirazi’s students, including those whose formal study with
Qu†b al-Din is uncertain, see Walbridge, Science of Mystic Lights, pp. 172-174. The docu-
mentary evidence for (5), (7), (10), (11), (12) in Walbridge’s list as being students of
Qu†b al-Din seems weak.
15
 See MS Feyzullah 569, f. 1b; cf. also Îajji Khalifa, Kashf al-Âunun, vol. 1, pp. 335-
338 no. 844.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 19

ments in his Durrat al-taj and the reports in the later bio-bibliographical
sources, ijaza number 5 shows that he evidently felt sufficiently author-
ized to invest others with the ∑ufi habit. Moreover, ijazas number 4, 5
and 6 also attest to his important role as a transmitter of Ìadith. Given
his important writings in the field of philosophy, it is no surprise that
some of the ijazas were issued for texts within this discipline. However,
while it was common in Qu†b al-Din’s time to grant ijazas in the field of
Ìadith transmission as well as in the ∑ufi tradition, he seems to have
been among the first to extend this practice into the realm of philosophy
as well.

At the end of a copy of Qu†b al-Din al-Shirazi’s commentary (sharÌ)

on Shihab al-Din al-Suhrawardi’s (executed 587/1191) Îikmat al-ishraq,
transcribed by Sharaf al-Din al-Khwarazmi and dated Rama∂an 717/
November 1317, that is preserved as MS Yusuf Aga (Konya) 662416,
there is an ijaza issued by Qu†b al-Din al-Shirazi to Taj al-Milla
wa-l-Din MaÌmud b. al-Sharif al-Kirmani (f. 281a). The ijaza is written
in Qu†b al-Din’s own hand and is dated al-¨ashr al-awsa† [i.e., between
11-20] Rama∂an 696/July 1297, that is, nine years before the main text
of the codex was transcribed17. It is likely that the leaf containing the
ijaza was added to the codex later. The text of the ijaza itself does not
specify which work Taj al-Din had studied with Qu†b al-Din. It may
have been the latter’s commentary on Îikmat al-ishraq as Qu†b al-Din
had completed the work by Rajab 694/April 1295. Taj al-Din al-Kirmani
is otherwise known to have transcribed a composite manuscript that is
incompletely preserved and the sequence of whose leaves is out of order

16
 Mujtaba Minuvi (“Mulla Qu†b Shirazi,” Yadnama-yi Irani-yi Minorsky, eds.
Mojtaba Minovi & Iraj Afshar, Tehran 1348/1969, pp. 191-192: 199ff) suggests on the
basis of this codex that Sharaf al-Din al-Khwarazmi was also a student of Qu†b al-Din al-
Shirazi. See also Walbridge, Science of Mystic Lights, p. 173 no. 7. However, the codex
contains no evidence that would suggest this. — We are grateful to the King Faisal Center
for Research and Islamic Studies (Riyadh) for providing us with digital images of this
manuscript.
17
 The ijaza is mentioned by Minuvi, “Mulla Qu†b Shirazi,” pp. 191-192; see also
Walbridge, Science of Mystic Lights, p. 173 no. 8.

Journal Asiatique 297.1 (2009): 15-55

20 R. POURJAVADY – S. SCHMIDTKE

(MS Fâtih 3141). This majmu¨a contains most of the writings also in-
cluded in a codex copied by Qu†b al-Din al-Shirazi in 685/1286 in
Konya. It is likely that al-Kirmani had used the Shirazi Codex as his
Vorlage18.

t ¶« r Í“«dOA« `KB*« s œuF

s œuL
tO≈ ¶« oK Ãu√ ‰uI
∫vM (U
bL
vK …uKB«Ë ¨tzULË t{—√ w Wu*« tzô¬ vK ¶« bL bF U
√
q{UH« Œ_« ¡UIK X Ò U* wS ¨19tzUHKË tU√Ë t¬ vKË tzUO√ -U
Ô d
¨sb«Ë WK*« ÃU ¨WO{d*« UHB«Ë WK{UH« ‚ö_« VU q
UJ« rOJ(«Ë
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W«—b« q
U kH(« dO tÔbË ¨tK
q{U_« w dÒË tKC tK« «œ√ wUdJ«
qOL ¨WB« .d ¨œ«dù« s  ¨œ«u*« Ò de ¨WKOCH« r Ò ¨W«Ëd« l«Ë
UN√ XO
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«u s hHU U"N Î tOUFË »UJ« «c w!UF ÈdG
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U—œ Ò √d YOË ¨œUH«Ë œU√ »UJ« rK ÁbM s
ô≈ tLKF ô Íc«
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q s
`H«Ë ¨tUF qÒ– v ¨Íd"Ë wL$ tLK√Ë Ô ¨Íd"ÓËÔ Íd"ÓÔ
¨Âb«Ë ÕËdU tM
jK œUË ¨r ÓI« dË√ vK tUI√ s
bBË ¨t«u√ oKG

.wU t dFA U
vK ¨wUM s
rN oË√ u WKL'UË
18
 See our “The Qu†b al-Din al-Shirazi Codex”.
Æ·cK “u
d
Ë —dJ
∫tzUHKË 19

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 21

W«ËdK U
wK
Ò be Ê√Ë ¨qb
tO W«ËdK U
wM ÍËd Ê√ t e√ Ô «cNË
vK UNO≈ tÔb—√Ë UNOK tÔHË√ w« WOHOu« —«d_U ÒsC ô Ê√Ë ¨Ãd
t
s ô ¨UNK√ dO s UN ÊuMC
UNS ¨Îö√ UN ÊU UL Îö√ UN ÊU s

oHË ¨Ád«u vK ’uG ÌrKF Á¡UI qOD Ê√ vUF tK« XQË Ô .UNK√
wË√ ÷«d√ v
d
u Íc« `UB« qLFK tIuË ¨ÁdzU– s ·«b_«
Âd√Ë ¨‰u$
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Ë ¨qIF«
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5F Ë X WM —uN s
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— s
jË_« dAF« w »UJ« nR
Á—d Ò
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Ò ô s
vK UOKB
Ë
Î ÁbË tK «b
U
Î WzULË

MS Astan-e Quds Ra∂awi (Mashhad) Îikmat 6866, containing a

copy of NaÒir al-Din al-™usi’s (d. 672/1274) commentary on Ibn Sina’s
al-Isharat wa-l-tanbihat, Îall mushkilat al-Isharat wa-l-Tanbihat, cop-
ied by Abu l-Qasim al-Îasan b. Dawud b. al-Îasan al-Abarquhi al-
Bihmazadhi and completed on 5 Rajab 754/5 August 1353, has at the
end of the text (f. 233b) an ijaza for this work, issued by Qu†b al-Din
al-Shirazi for Burhan al-Milla wa-l-Din ¨Ubayd Allah b. Shams al-Milla
wa-l-Din MuÌammad b. al-Bukhari at the beginning of Rabi¨ I 700/
November 1300. The ijaza was transcribed from a copy in the hand of
the recipient, ¨Ubayd Allah b. MuÌammad b. al-Bukhari, most likely by
the copyist of the entire text20. A second copy of the same ijaza is
preserved in another copy of NaÒir al-Din al-™usi’s Îall mushkilat
al-Isharat wa-l-Tanbihat (f. 251b) owned by the Osler Library of the

20
 The Milli Library in Tehran has another copy of NaÒir al-Din al-™usi’s Îall
al-mushkilat that has been transcribed from al-Abarquhi’s copy of 754. We did not have a
chance to inspect the manuscript and it is therefore not clear whether MS Milli ¨ayn 986
also includes the text of Qu†b al-Din al-Shirazi’s ijaza. For a description of this codex, see
Sayyid ¨Abd Allah Anwar, Fihrist-i nusakh-i kha††i-yi Kitabkhana-yi Milli-yi Iran 1-,
Tehran 1343/1965-, vol. 8, pp. 473-475. See also http://www.aghabozorg.ir/showbook
detail.aspx?bookid=73501 (accessed 5/3/2009).

Journal Asiatique 297.1 (2009): 15-55

22 R. POURJAVADY – S. SCHMIDTKE

History of Medicine, McGill Montreal (OL 478)21. This second copy

was likewise transcribed by the above mentioned scribe, Abu l-Qasim
al-Abarquhi, between Sha¨ban and Rama∂an 761/1360. The codex also
has a leaf from another manuscript of the same work that was likewise
transcribed by Abu l-Qasim al-Abarquhi in 737/1336. On the back of
this leaf (f. 255b), there is an autograph ijaza issued by Burhan al-Din
¨Ubayd Allah al-¨Ibri for Abu l-Qasim al-Abarquhi. This document per-
mits the recipient of the ijaza granted by Qu†b al-Din to be identified as
the renowned scholar ¨Ubayd Allah b. MuÌammad al-Farghani al-¨Ibri
(d. 743/1432), who is mostly known for his commentary on ™awali¨ al-
anwar and other writings by ¨Abd Allah al-Bay∂awi (d. ca. 685/1286)22.
Alternative readings of the later copy of this ijaza as preserved in the
Osler manuscript as against the copy from the Astan-i Quds Library are
indicated below in square brackets.

dA« –U√ sdUF*« qL√Ë sdQ*« qC√ UN …“U≈ ›…—u¤ œ«u
ÊU
e« Wu"√ 5Ib*« ÈbI
Ë 5II;« –U√ ´¤ Uôu
›‡∫dA« ÆÆÆ qC√¤
21 Cf. Adam Gacek, Arabic manuscripts in the libraries of McGill University. Union

Catalogue, Montreal 1991, pp. 32, 34 no. 40.

22 We wish to thank Adam Gacek for having shared his notes on the codex with

us. For a detailed description of this codex, see also Adam Gacek, “The Osler codex of
NaÒir al-Din al-™usi’s commentary on Avicenna’s al-Isharat wa-al-tanbihat,” a paper
presented at The Fifth Islamic Manuscript Conference, Christ’s College, University of
Cambridge (UK), 24-26 July 2009. – ¨Ubayd Allah b. MuÌammad al-Farghani al-¨Ibri is
one of the scholars who composed a taqriz on Rashid al-Din’s al-Taw∂iÌat al-rashidiyya;
see MS Danishkada-yi Adabiyat (University of Tehran) 188 jim, ff. 50a-51a. Cf. also
Josef van Ess, Der Wesir und seine Gelehrten: Zu Inhalt und Entstehungsgeschichte der
theologischen Schriften des Rasiduddin FaÂlullah (gest. 718/1318), Wiesbaden 1981,
pp. 25 (A 25), 42. – On Ibn al-¨Ibri, see also ¨Abd al-Îayy b. AÌmad Ibn al-¨Imad,
Shadharat al-dhahab fi akhbar man dhahab 1-11, eds. ¨Abd al-Qadir al-Arnaˆu† and
MaÌmud al-Arnaˆu†, Damascus 1986-95, vol. 8, pp. 241-242; Abu Bakr b. AÌmad b.
Qa∂i Shuhba, ™abaqat al-fuqahaˆ al-Shafi¨iyya 1-2, ed. ¨Ali MuÌammad ¨Umar, Cairo
[1998], vol. 2, pp. 110-111 no. 597; idem, ™abaqat al-Shafi¨iyya, ed. al-Îafi ¨Abd
al-¨Alim Khan, Hyderabad 1978-80, vol. 3, pp. 39-40 no. 597; MuÌammad b. Rafi¨
al-Salami, Tarikh ¨ulamaˆ Baghdad al-musamma muntakhab al-mukhtar, ed. ¨Abbas
al-¨Azzawi, Baghdad 1357/1938, p. 75; Ibn Îajar al-¨Asqalani, al-Durar al-kamina fi
a¨yan al-miˆa al-thamina 1-5, ed. MuÌammad Sayyid Jad al-Îaqq, Cairo 1966-67,
vol. 3, pp. 47-48 no. 2560; Carl Brockelmann, Geschichte der arabischen Litteratur 1-2.
Zweite den Supplementbänden angepasste Auflage 1-2, Leiden 1943-49 [= GAL], vol. 1,
p. 533; vol. 2, p. 254; idem, Geschichte der arabischen Litteratur. Supplementbände 1-3,
Leiden 1937-42 [= GALS], vol. 1, p. 742; vol. 2, p. 271.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 23

t«u{d ¶« ÁbLG Ò Í“«dOA« sb«Ë ›‡ ∫o(«Ë¤ o(«Ë WK*« VD ›Ê«—Ëb« …—œUË
5II;« qC√ ›bM « bO «¤ UbMË UbOË Uôu* ›‡ ∫t«u{d ÆÆÆ Í“«dOA«¤
s tKI
Ô ¨td{ —uË Ò tË— ¶« ”b Ò ¨sb«Ë WK*« ÊUdË «œU « ÊUDK
:›t«u{—Ë tdF0 ¶« ULôu ∫tD s ÆÆÆ ¶« ”b¤ tD
¨sdUM*« pK
¨5II;« …Ëb ¨qU
_« ·d q{UH« ÂU
ù« œUH«Ë œU√
`O ¨…d
UD« …d F« —U « ¨bM« bO« s ¶« bO ¨sb«Ë WK*« ÊU
d
w dÒË tKC ¶« «œ√ ¨Í—U« s bL sb«Ë WK*« fL ¨bNF«
¨oObË
Ì ÌÊUF
≈Ë ¨oOI%Ë
Ì Ò √d ÆtK
q{U_«
ÌÊUI≈ …¡«d »UJ« «c wK
r –≈ ¨WOMOIO« VUD*« bUF
Ë ¨WOIOI(« WLJ(« b«u tM
œUH  Ê√ o«ËÒ
«c w Wœu*« WËe<« ozUI(«Ë nOu« vK Wuu*« WuMJ*« ozUb« s
—œUG
ÆUUœ√Ë Ud ô≈ …bd Ë√ WO√ Ò ôË ¨UUB√ ô≈ …dO ôË …dOG nOQ«
s ·«b_« oHË Ád«u vK ’uG rKF Á¡UI qOD Ê√ ‰Q√ ¶U
—UB√ `LD
Ë qIF« wË√ ÷«d√ v
d
u Íc« `UB« qLFK tIuË ÁdzU–
.qCH« UU v≈ 5CJd*«
t ¶« r Í“«dOA« `KB*« s œuF
s œuL
tO≈ ¶« oK Ãu√ Á—d Ò
»— ¶ bL(«Ë ¨WzULF WM —uN s
‰Ë_« lO— qz«Ë√ w p–Ë ¨vM (U
sdUD« 5OD«
Ò t¬Ë bL
vK Âö «Ë …öB«Ë 5*UF«

MS Ragıp Pa≥a (Istanbul) 854 contains a copy of Qu†b al-Din al-

Shirazi’s SharÌ Îikmat al-ishraq, together with glosses by Najm al-Din
MaÌmud al-Nayrizi (d. after 943/1536) on the text. On f. 6a, there is
an ijaza issued by Qu†b al-Din al-Shirazi for Jalal al-Din Khalil b.
Yuwaghili b. Isma¨il al-Rumi, dated end of Rajab 701/March 1302,
who had studied SharÌ Îikmat al-ishraq with him. The ijaza is not in
the hand of Qu†b al-Din but had been copied by one Abu l-Khayr
AÌmad in 1115/1703-04.

Journal Asiatique 297.1 (2009): 15-55

24 R. POURJAVADY – S. SCHMIDTKE

XKU W  dN vK ndA« tD V b Ád Ò ”bÒ W

öF« Õ—UA« ÊU
:t—u Ác U
UNM
W M« Ác
bL
vK …uKB«Ë ¨tzULË t{—√ w Wu*« tzô¬ vK ¶«bL bF U
√
Í“«dOA« œuF
s œuL
tO≈ ¶« oK Ãu√ ÊS ¨tzU√ “d
Ë tzUO√ -U
∫‰uI vM (U t ¶« r
dH
q{UH« ÂU
ù« ¨‚«dù« WLJ Õd uË ¨«c wHMB
] wK Ò √d
s wK«u s qOK sb«Ë WK*« ‰ö ¨ÊU
e« …—œ Ò ¨Ê«d_« fO√ ¨qU
_«
¨oOI%Ë
Ì ÌÊUI≈ …¡«d ¨tK
q{U_« w dÒË tKC ¶« «œ√ ¨wËd« qO UL≈
bUF
Ë WOIOI(« WLJ(« b«u tM
œUH  Ê√ Òo« YO ¨oObË Ì Ì ÊUF
≈Ë
ozUI(«Ë nOu« vK Wuu*« WuMJ*« ozUb« s
—œUG r –≈ ¨WOMOIO« VUD*«
ô≈ …bd Ë√ WO√
Ò ôË UUB√ ô≈ …dO ôË …dOG nOQ« «c w Wœu*« WËe<«
oHË ¨Ád«u vK ’uG rKF Á¡UI qOD Ê√ ¶« ‰Q√ ¨UUœ√Ë Ud
wË√ ÷«d√ v
d
u Íc« `UB« qLFK tIuË ¨ÁdzU– s ·«b_«
—«d dD_« Ác — Ô dË
Ò ÆqCH« UU v≈ 5CJd*« —UB√ `LD
Ë ¨qIF«
»— ¶ bL(«Ë ¨WzULFË Èb« WM —uN s
V— V_« r_« ¶« dN
.5FL√ t¬Ë bL
vK …uKB«Ë 5*UF«

s
XKUI ¨Ád
Ò ”b W
öF« Õ—UA« Òj bË ÊU
e« s
Wd bF
ÆtD

WM w UNM
tKUË ndA« tÒD s tÒD s
Òj s
dD_« Ác XKI
‡ì‡ bL√ dO)« u√ dOIH« Á—d ¨n√Ë WzU
Ë …dA fL

At the end of a copy of his commentary on Siraj al-Din al-Sakkaki’s

(d. 626/1299) MiftaÌ al-¨ulum, a work on Arabic grammar and style

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 25

completed in MuÌarram 700/September-October 1300 and preserved in

the Milli Library (Tehran), there is an autograph ijaza issued by Qu†b al-
Din al-Shirazi for Najm al-Milla wa-l-Din MuÌammad b. MuÌammad b.
Abi Bakr al-Tabrizi dated Dhu l-Îijja 701/July-August 1302.23 In it
Qu†b al-Din reports that the recipient had studied the following works
with him: SharÌ Îikmat al-ishraq (by which he doubtless refers to
his own commentary on Suhrawardi’s Îikmat al-ishraq as against the
earlier commentary on this work by his older contemporary Shams
al-Din al-Shahrazuri24); the commentary on Ibn Sina’s al-Isharat wa-l-
tanbihat by “al-Ustadh al-MuÌaqqiq”, referring to NaÒir al-Din al-™usi;
Kulliyat al-qanun, i.e., the first book of Ibn Sina’s al-Qanun, on which
Qu†b al-Din had written a commentary25; and Jami¨ al-uÒul fi aÌadith
al-rasul, an authoritative compilation of Ìadith by Majd al-Din Abu
l-Sa¨adat al-Mubarak Ibn al-Athir (544/1149-606/1210). Later bio-
bibliographical sources relate that Qu†b al-Din al-Shirazi had studied
this work with ∑adr al-Din al-Qunawi26, and in the present ijaza Qu†b
al-Din presents the following chain of transmission for the Jami¨ al-uÒul:
∑adr al-Din MuÌammad b. IsÌaq b. MuÌammad b. Yusuf al-Mala†i
thumma al-Qunawi ← Ya¨qub b. MuÌammad b. al-Îasan al-Hadhabani
thumma al-MawÒili (d. 645/1247)27 ← Majd al-Din Abu l-Sa¨adat al-
Mubarak b. MuÌammad b. ¨Abd al-Karim al-Jazari thumma al-MawÒili
al-ma¨ruf bi-Ibn al-Athir.
Among his masmu¨at, which Qu†b al-Din allows his mujaz to trans-
mit, he includes the Kitab SharÌ al-sunna, a comprehensive Ìadith com-
pilation by Abu MuÌammad al-Îusayn b. Mas¨ud al-Farraˆ al-Baghawi
23 MS Milli ¨ayn 1191. For a description of the manuscript, see Anwar, Fihrist-i

nusakh-i kha††i-yi Kitabkhana-yi Milli, vol. 9, pp. 178-179. See also http://www.
aghabozorg.ir/showbookdetail.aspx?bookid=74328 (accessed 5/3/2009). For a facsimile
of this ijaza, an edition of the text with translation into Persian, see ¨Isa ∑adiq, Tarikh-i
farhang-i Iran, Tehran 1336/[1957-58], pp. 373-377. For references on Qu†b al-Din’s
commentary on MiftaÌ al-¨ulum, see GAL, vol. 1, p. 353; GALS, vol. 1, p. 515; Minuvi,
“Mulla Qu†b Shirazi,” pp. 195-196; John Walbridge, The Philosophy of Qutb al-Din
Shirazi, Ph.D. Diss. Harvard 1983, p. 272.
24
 Cf. our “Some notes on a new edition of a medieval philosophical text in Turkey:
Shams al-Din al-Shahrazuri’s Rasaˆil al-Shajara al-ilahiyya,” Die Welt des Islams 46
(2006), pp. 76-84.
25
 See above, n. 2.
26 See above, n. 8.
27
 On him, see Ibn ¨Imad, Shadharat al-dhahab, vol. 7, p. 403.

Journal Asiatique 297.1 (2009): 15-55

26 R. POURJAVADY – S. SCHMIDTKE

(d. 510/1117 or 516/1122)28 and presents the following chain of trans-

mission, starting with his teacher Abu l-Îusayn ¨Ali b. ¨Abd al-Îamid
al-Qazwini ← Abu l-Karam ¨Abd al-Ghafur b. Badal b. Îamza al-
Nudhari al-Tabrizi ← Abu ManÒur MuÌammad b. As¨ad Îafada al-
¨A††ari (d. 571/1175-76)29 ← al-Îusayn b. Mas¨ud al-Farraˆ al-Marwa-
rudhi.
At the end of the ijaza, Qu†b al-Din adds that he also explicitly grants
the mujaz the right to transmit the SharÌ al-MiftaÌ, referring to his own
commentary on the MiftaÌ al-¨ulum of Siraj al-Din al-Sakkaki.

bL
vK …uKB«Ë tzULË t{—√ w Wu*« tzô¬ vK ¶« bL bF U
√
w« qzULA«Ë ¨UNUH Ãd w« qzUCH« «– ÂU_« qC√ ÂU
ù« ÊS Æt¬Ë
ôË b% ô w« dP*«Ë ¨vB% ôË bF ô w« dUH*«Ë ¨UNUH ×Q
¨sbN:« WLz_« …Ëb 5LK *«Ë Âöù« »UN ¨sb«Ë WK*« r$ ¨vBI 
¶« «œ√ Íed« dJ w√ s bL
s bL
dJ U√ ¨5II;« dU√ Q"K

WLJ Õd wK Ò √dË œUH«Ë œU√ ¨ÁuK qzUCH« »U « w œ«“Ë ¨ÁuK
ÎUCFË t
— ÕË—Ë tË— ¶« ”b oI;« –Uú «—Uù« Õd d√Ë ‚«dù«
¨‰ud« YœU√ w ‰u_« lU s
ÎUCF wM
lLË ¨ÊuUI« UOK s

Ê√ t eO√ Ê√ wd
√ q wMQ tK
qzUCH« w dÒË tKC ¶« «œ√ t√ r
UNO W«Ëd«Ë …“Uû w« WOKIM«Ë WOKIF« ÂuKF« w wUHMB
lOL wM ÍËd
dOUH« s
wôËUM
Ë w«“U"
Ë wUËd
Ë w¬ËdI
Ë wUuL
«cË ¨qb

w ×bMË W«Ëd« pK w ◊dM U

qË —UF_«Ë —Uü«Ë —U_«Ë YœU_«Ë
¨nd«Ë dOOG« s
w¡«d l
qIM« q√ bM …—dI*« 30t!ËdA …“Uù« r 
wM ÍËd Ê√ ΫbOH
ô «bOH
Ë
Î ÎUdA
ô ÎUdA
t eQ ÆnOB«Ë qb«Ë
wUuL
s
tb `Ë
Ò tO≈ lË U
ÒqË ¨‰uIM*«Ë ‰uIF*« w wUHMB
lOL
Æw¬ËdI
Ë
28
 Cf. GAL, vol. 1, pp. 447-449 no. 2; GALS, vol. 1, pp. 620-622 no. 2.
29 On him, see Ibn al-¨Imad, Shadharat al-dhahab, vol. 6, pp. 397-398.
Æ◊ËdA ∫t!ËdA 30

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 27

ÂUJ(«Ë …UCI« …Ëb Uôu

s
tFL WM« Õd »U  UuL *« s
Ë
…¡«dI ¶« tL— wMËeI« bOL(« b s« wK 5(« w√ sb«Ë WK*« wO

w√ Âöù« ·d sb« fL bOF « ÂU

ù« s
ÎUUL tËd uË tOK ÍdO
ÊU uË ¨¶« tL— Íed « Í—–uM« …eL s ‰b s —uHG« b ÂdJ«
bF√ s bL —uBM w√ sb« …bL oI;« ÂU
ù« s ÎUUL p– ÈËd
–U√ ÂU
ù« s ÎUUL p– ÍËd ÊU uË ¨td{ ¶« —u Í—UDF« …bH
¡«dH« œuF s 5(« WK*« wH
Ë WM « wO
Yb(« dU WFMB«
Æt H ”bË t
— ¶« ÕË— »U J« nR È–Ë—Ëd*«
aOA« vK t√d ‰ud« YœU√ w ‰u_« lU »U  ¬ËdI*« s
Ë
s bL sb«Ë WK*« —b 5HUJ*« ÊUDK 5K«u« …Ëb oI;« q
UJ«
lL  uË ¨Ád ¶« ”b ÍuuI« r wDK*« nu s bL s ‚U≈
s bL s »uIF sb« ·d VUB« —bB« tFOL" Ud√ ∫‰U tzdIË
Ud√ ∫‰U ¨tM
wULË tOK w¡«dI ¶« tL— wKu*« r wUcN« s(«
u√ sb« b W
öF« 31WË«d« Àb;« ÂU
ù« aOA« uË »UJ« nR
tFOL"
sU ·ËdF*« wKu*« r Í—e'« .dJ« b s bL s „—U*« «œUF«
ÆlL√ UQ tOK …¡«d ¶« tL— dO_«
32
s
¨UdOË …—uc*« VJ« Ác wM ÍËd Ê√ tKC ¶« «œ√ t e√Ë
Õd Í√ ¨ÎUC√ »UJ« «c wM ËdOK tËUË tÒ Íc« »UJ« «c WKL
33wF
»UJ« qU tS tM
WËe<« ozUI(«Ë WuMJ*« ozUb« tM
bH O«Ë ÕU H*«

ÆWU*« s dUI ô WKUI

`KB*« s œuF
s œuL
tO≈ ¶« oK Ãu√ »UJ« nR
Á—d Ò
Èb« WM —uN s
W"(« Í– w p–Ë ¨vM (U ›t¤ ¶« r Í“«dOA«
Æ5FL√ t¬Ë bL
vK …uKB«Ë 5*UF« »— tK bL(«Ë ¨WzULFË
ÆW«Ëd« ∫WË«d« 31
Æs ´ ∫wM 32
Æl
∫wF
 33

Journal Asiatique 297.1 (2009): 15-55

28 R. POURJAVADY – S. SCHMIDTKE

Another ijaza written in the hand of Qu†b al-Din al-Shirazi is to be

found at the end of a composite manuscript containing several writings
concerned with Qurˆanic sciences preserved in the Chester Beatty
Library (MS Ar 3883, ff. 368b-371). It was issued for Najm al-Din ¨Abd
al-RaÌim b. ¨Abd al-RaÌman b. NaÒr b. al-ShaÌÌam al-MawÒili in Tabriz
and is dated Rabi¨ II 708/September 130834. In the first part of the ijaza
(ff. 368a-369a:19), Qu†b al-Din grants the mujaz the right to transmit the
following two Ìadith compilations, as he had done in his ijaza issued for
Abu Bakr MuÌammad b. MuÌammad al-Tabrizi (see above, ijaza
number 4): Jami¨ al-uÒul fi aÌadith al-rasul by Ibn al-Athir and SharÌ
al-sunna by Abu MuÌammad al-Îusayn b. Mas¨ud al-Farraˆ, again indi-
cating his chains of transmission for both works that agree with those
given in the earlier ijaza.
The second part of the ijaza (ff. 369a:19-371a) sheds light on Qu†b
al-Din’s being a ∑ufi. He states that the mujaz asked him to bestow the
“habit of aspiration” (khirqat al-irada) upon him, inculcate him with the
mystical formula (talqin al-dhikr), and to elaborate on the qualities of
these ways of transmission (bayan faˆidatihima) as well as on the modes
of investiture in the master-disciple relationship (†uruq intisab al-
muridin ila l-mashayikh). These are the issues that are covered in detail
in the second part of the ijaza. The last three pages of the manuscript
(ff. 370a-371a) are heavily damaged and only partly legible. The recon-
struction of most of the text was possible on the basis of Qu†b al-Din’s
Durrat al-taj, Section Four, Chapter Two, of the khatima, that is prima-
rily concerned with ∑ufi practice35. As is the case with the second part of
the present ijaza, Qu†b al-Din discussed there in detail the modes of in-

34
 For a description of the codex, see Arthur A. Arberry, A Handlist of the Arabic
Manuscripts. Vol. IV. MSS. 3751 to 4000, Dublin 1959, p. 48; See also Minuvi, “Mulla
Qu†b Shirazi,” pp. 199-200. This ijaza is also listed in Walbridge, The Philosophy of
Qutb al-Din Shirazi, p. 276. – A facsimile of this ijaza is included at the end of this arti-
cle. We are grateful to © The Trustees of the Chester Beatty Library, Dublin, for permis-
sion to reproduce photographic images of CBL Ar 3883, folios 368b-371 containing the
ijaza.
35
 Ed. Mahdukhtbanu Humaˆi, Tehran 1369/1991, pp. 262:3-266:15. See also below,
Appendix.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 29

vestiture with the khirqa and mentioned several ∑ufi isnads, including
his own. Most of the building blocks of the second part of the ijaza have
in fact equivalents in the relevant section of Durrat al-taj although the
arrangement is not entirely identical, as is the language. The correspond-
ing sections are indicated at the beginning of each building block. In his
discussion of the methods of investiture of the aspirant with the ∑ufi
habit and his distinction between the “habit of aspiration” (khirqat al-
irada) and the “habit of benediction” (khirqat al-tabarruk), Qu†b al-Din
shows himself firmly rooted in the Suhrwardian tradition36. The same
applies for his chains of transmission. His first isnad (f. 370b) starts with
his father, Δiyaˆ al-Milla wa-l-Din [Mas¨ud b. al-MuÒliÌ al-Kaziruni]37,
who was invested with the khirqa by Shihab al-Din [¨Umar] al-
Suhrawardi (d. 632/1234). Qu†b al-Din then presents the latter’s chain
back to Abu l-Qasim al-Junayd (d. 298/910) through investiture with the
khirqa that is in complete agreement with al-Suhrawardi’s nisbat al-
khirqa: Shihab al-Din al-Suhrawardi ← Abu l-Najib al-Suhrawardi
(d. 563/1234) ← Wajih al-Din [al-Suhrawardi] (d. 532/1137) ← Abu
MuÌammad ¨Ammuya (d. 468/1076) and Akhi Faraj al-Zanjani (d. 457/
1065). These two have separate chains leading back to Junayd: Abu
MuÌammad ¨Ammuya ← AÌmad al-Aswad al-Dinawari ← Mamshad
al-Dinawari (d. 299/911-12) ← al-Junayd, and Akhi Faraj al-Zanjani ←
Abu l-¨Abbas al-Nihawandi ← Abu ¨Abd Allah [b.] Khafif al-Shirazi
(d. 371/982) ← Abu MuÌammad Ruwaym al-Baghdadi (d. 303/915) ←
al-Junayd. For Abu l-Qasim al-Junayd, Qu†b al-Din gives the following
chain of transmission back to the Prophet MuÌammad through the me-

36 For an analysis of ¨Umar al-Suhrawardi’s (d. 632/1234) notion of the ∑ufi habit, see

Erik S. Ohlander, Sufism in the Age of Transition: ¨Umar al-Suhrawardi and the Rise of
the Islamic Mystical Brotherhoods, Leiden 2008, pp. 209ff.
37
 This conjectural reading disagrees with the corresponding passage in Durrat al-taj
(p. 263:4) (see below, Appendix [6]), where Najib al-Din ¨Ali b. Buzgush al-Shirazi (d.
678/1279-80) is mentioned instead. However, since the first words of the name, malik al-
a†ibbaˆ wa-qudwat al-Ìukamaˆ Δiyaˆ al-Din wa-l-milla, are clearly visible in the manu-
script, it would seem that Qu†b al-Din names in the ijaza his father as his first link in this
passage. This would also agree with Durrat al-taj, p. 264:5-9 (= Appendix [9]), where
Qu†b al-Din states that he was invested with the khirqa by his father malik al-a†ibbaˆ wa-
qudwat al-Ìukamaˆ Diyaˆ al-Din Mas¨ud b. al-MuÒliÌ al-Kaziruni. This confirms that
Qu†b al-Din al-Shirazi was not a student of Najib al-Din ¨Ali b. Buzgush al-Shirazi; see
also above, n. 3 and the Appendix below.

Journal Asiatique 297.1 (2009): 15-55

30 R. POURJAVADY – S. SCHMIDTKE

dium of ÒuÌba, which again agrees with the Suhrawardian isnad: al-
Junayd ← Sari al-Saqa†i (d. 253/867) ← Ma¨ruf al-Karkhi (d. 200/815)
← Dawud al-™aˆi (d. between 160/777 and 165/782) and ¨Ali al-Ri∂a
(d. 203/818), who, in turn, have the following chains: Dawud al-™aˆi ←
Îabib al-¨Ajami ← al-Îasan al-BaÒri (d. 110/728) ← ¨Ali b. Abi ™alib
(d. 40/661) ← the Prophet MuÌammad, and ¨Ali al-Ri∂a ← Musa al-
KaÂim (d. 183/799) ← Ja¨far al-∑adiq (d. 148/765) ← MuÌammad al-
Baqir (d. 117/735) ← ¨Ali Zayn al-¨Abidin (d. 94/712) ← al-Îusayn
(d. 61/680) ← ¨Ali b. Abi ™alib ← the Prophet MuÌammad38. Referring
to Majd al-Din [Sharaf b. Muˆayyad b. Abu l-FatÌ] al-Baghdadi’s
(d. 606/1209 or 616/1219) TuÌfat al-barara [fi l-masaˆil al-¨ashara]39,
Qu†b al-Din then adds a chain from the Prophet MuÌammad to Majd al-
Din through the medium of investiture of the khirqa (ff. 370b-371a): the
Prophet MuÌammad → ¨Ali b. Abi ™alib → al-Îasan al-BaÒri and
Kumayl b. Ziyad (d. 82/701)40; Kumayl b. Ziyad → ¨Abd al-WaÌid b.
Zayd (d. 177/793)41 → Abu Ya¨qub Musa → Abu Ya¨qub al-Nahrajuri
→ ¨Abd Allah ¨Umar b. ¨Uthman al-Makki → Ya¨qub al-™abari → Abu
l-Qasim Rama∂an → Abu ¨Abbas b. Idris → Dawud al-Khadim →
Isma¨il al-QaÒri [al-QayÒari] (d. 589/1193) → Abu l-Janab AÌmad b.
¨Umar al-∑ufi al-ma¨ruf bi-Najm al-Din al-Kubra (d. 618/1221) → Majd
al-Din al-Baghdadi. Qu†b al-Din al-Shirazi offers a second isnad of his
own (f. 371a), explaining that he was invested with the khirqa also by
AÌmad b. ¨Ali b. Abi l-Ma¨ali al-Jajarmi and provides the latter’s chain:
AÌmad ← Najm al-Milla wa-l-Din ¨Ali b. Abi l-Ma¨ali al-Jajarmi ←
Najm al-Din al-Kubra (d. 618/1221)42.
However, both the second part of the present ijaza and the corre-
sponding section of Durrat al-taj can be treated as self-proclaimed testi-
monies of Qu†b al-Din al-Shirazi only with great caution. Comparison

38
 For the identical chains in the Suhrawardian tradition, see Ohlander, Sufism in the
Age of Transition, p. 211 (Chart 4: Al-Suhrawardi’s nisbat al-khirqa).
39
 Cf. GAL, vol. 1, pp. 567-568; GALS, vol. 1, p. 785.
40
 On him see Ibn al-¨Imad, Shadharat al-dhahab, vol. 1, pp. 335-336.
41 On him, see Ibn al-¨Imad, Shadharat al-dhahab, vol. 2, p. 343.
42
 In the corresponding section of his Durrat al-taj (p. 264:5-9 = Appendix [9]), Qu†b
al-Din names his father, Δiyaˆ al-Din Mas¨ud b al-MuÒliÌ al-Kaziruni, as the one linking
him both to Shihab al-Din [¨Umar] al-Suhrawardi and to AÌmad b. ¨Ali l-Ma¨ali (← ¨Ali
b. Abi l-Ma¨ali ← Najm al-Din al-Kubra).

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 31

with Manahij al-¨ibad ila l-ma¨ad by Qu†b al-Din’s earlier contempo-

rary, Sa¨id al-Din MuÌammad al-Farghani (d. 695/1296), shows that ba-
sically the entire Section Four (qu†b-i chaharum) of the khatima of
Durrat al-taj (ed. Humaˆi, pp. 233-306:10) had been lifted from al-
Farghani’s work, including those segments of the text that have parallels
in the present ijaza, the only exception being the segment in which Qu†b
al-Din informs that he was invested with the khirqa by his father at the
age of ten and by AÌmad b. ¨Ali al-Jajarmi at the age of thirty (see be-
low, Appendix). This is in full agreement with what has been already es-
tablished for most other parts of Qu†b al-Din’s Durrat al-taj, viz., that
major parts of it are lifted in fact from earlier sources43.

›√368¤
oD√Ë ¨UBF« VK Íc« tK« bL bF U
√ .rOd« sLd« ¶« r 
tu—Ë ¨ÂÒdJ*« tO vK …uKB«Ë ¨vB s
bË√Ë ŸU!√ s
bËË ¨vB(«
dG«
Ò t¬ vKË tOK ¶« vÒK ¨5*«Ë »cJ« s
√d*« Ò ¨5KI« bO ¨rEF*«
Ò
r Í“«dOA« `KB*« s œuF
s œuL
tO≈ ¶« oK Ãu√ ÊS .5HDB*«
¡UI ¨Wb
d « WUMF«Ë ¨WO“_« WLJ(« XC« U* ∫‰uI vM (U t ¶«
VË ¨ÊU
e« «Ëb 44rNOK ‰ud« Ÿd Â«ËœË ¨ÊU ù« Ÿu ¡UI nOKJ«
w ŸdA« ÊuU dL O
Ò ¨UË_« lOL w ¨UI« s ¨U«ËdU ŸdA« qI
Uôu
vUF ¶« ]h U*Ë ¨ÊUBIM«Ë …œUe« ‚dD s UËd

Î ¨ÊUO_« lOL
r$ ÊU
e« ◊«dI ¨bNF« `O
¨¡öCH« …Ëb ¨¡ULKF« pK
¨ÂULN« ÂU
ù«
43 See our “Qu†b al-Din al-Shirazi’s Durrat al-taj and Its Sources.” – Al-Farghani’s

Manahij al-¨ibad as being the source of Qu†b al-Din’s elaborations on ∑ufi practice in his
khatima has already been suggested by Sayyid MuÌammad Mishkat in the introduction to
his edition of Durrat al-taj and in vol. 1, pp. 132-133, by Mahdukhtbanu Humaˆi in her
edition of Durrat al-taj (pp. 226-232), and by John Walbridge (“A Sufi Scientist of the
Thirteenth Century: The Mystical Ideas and Practices of Qu†b al-Din al-Shirazi,” The
Heritage of Sufism. Volume II. The Legacy of Medieval Persian Sufism (1150-1500), ed.
Leonard Lewisohn, Oxford 1999, pp. 323-340). – On al-Farghani, see also William C.
Chittick, “Spectrums of Islamic Thought: Sa¨id al-Din Farghani on the Implication of
Oneness and Manyness,” The Heritage of Sufism. Volume II, pp. 203-217.
ÆrJOK ∫rNOK 44

Journal Asiatique 297.1 (2009): 15-55

32 R. POURJAVADY – S. SCHMIDTKE

«œ√ ¨wKu*« ÂUA«

Ò s dB s sLd« b s rOd« b sb«Ë WK*«
sc«Ë ¨VzUB« ”b(«Ë ¨VU« dJHU ¨45tK
q{U_« w dÒË tKC ¶«
—bB ¨ndAU tO«œ hOB ¨ndA« ÁdE vC« ¨œUIM« Ò lD«Ë ¨œUu«
Ò
Áö
√Ë tHÒM U
lOL t w«b« eO" ÊQ tM
hK
ô Íc« tM wUF« d
_«
qË ¨—UF_«Ë ‰U
_«Ë —Uü«Ë —U_«Ë YœU_«Ë fzUHM« s
Á«Ë—Ë tFLË
5 wK
U
XKI ¨W«Ëd« r  w ×bMË ¨…“Uù« œd p  Ú K w ◊dM 46U

Ê√ l
«c ¨¡UL « `OUB
5 vN « qL ô≈ ¨¡UNIH« œU¬ q ¨¡ULKF«
WUC Ë– 5U'« ö w U√Ë ¨W«—b« dü«Ë ¨W«Ëd« UNOU b√ WMb
rKF«
¨œUMù« Wd ¨œöO*« Wb W«Ëd« –≈ ¨…UB q s
hK√ tO wK ¨…Ue

mK ô bL W«—b« U

√Ë. dOUA
Âö√ v≈ ôË ¨d—U ¡ULK v≈ bM  r
Èd"
Èd U* ¨‰U
ô« s
b Ò sJ r YOË ¨UUH
Î Òq ô Ï÷dË ¨U«u√
Î
Ôe√Ë ¨Á—u
Q
Ô—b«Ë t
ud
ÔXK
« ¨dH bI Vu *« lM
s
Ë ¨‰U
_«
w wUHMB
] lOL wM ÍËd Ê√ ¨Î«bOH
ô ΫbOH
Ë ¨UÎdA
Ò ô ÎUdA
t
lI U
ÒqË ¨qu
UNO W«ËdKË ¨qb
UNO …“Uû w« WOKIF«Ë WOKIM« ÂuKF«
.wôËUM
Ë√ w«“U"
Ë√ wUuL
Ë√ w¬ËdI
s
t√ tb `ËÒ tO≈
Ô ‰ud« YœU√ w ‰u_« lU »U  ›√369¤ «¡ËdI*« s
Ë
vK t√d
¨sb«Ë WK*« —b ¨5HUJ*« ÊUDK ¨5K«u« …Ëb oI;« q
UJ« aOA«
Ò ¶« ”b ÍuuI« r wDK*« nu s bL s ‚U≈ s bL
¨Ád
»uIF sb« ·d VUB« —bB« tFOL" Ud√ Ó :‰U ¨t dIË Ò lL  uË
wULË tOK w¡«dI ¶« tL— wKu*« r wUcN« s(« s bL s
WË«d« Àb;«
Ò ÂU
ù« aOA« uË ¨»UJ« nR
tFOL" Ud√ Ó :‰U ¨tM

r Í—e'« .dJ« b s bL s „—U*« «œUF« u√ sb« b W

öF«
.lL√ U√Ë ¨tOK …¡«d
Î ¶« tL— dO_« sU ·ËdF*« u
Ë wKu*«
Ò s dB s sLd« b s rOd« b sb«Ë WK*« r$ 45
w dÒË tKC tK« «œ√ ¨wKu*« ÂUA«
Æg
UN« w WU{≈ ∫tK
q{U_«
ÆUNKË ∫U
qË 46

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 33

ÂUÒJ(«Ë …UCI« …Ëb Uôu

s
tFLÔ WM« Õd »U  UuL *« s
Ë
bOL(« b s qzUCH« v« s wK s(« w√ sb«Ë WK*« wO
bOF « ÂU
ù« s
ÎUUL tËd uË ¨tOK ÍdO …¡«dI tOK tK« WL— wMËeI«
Í—Ëe« …eL s —b s —uHG« b ÂdJ« w√ Âöù« ·d sb« fL
sb« …bL oI;« ÂU
ù« s ÎUUL p– ÍËd ÊU uË ¨¶« tL— Íed «
—uË
Ò tË— ¶« ”b Ò wuD« Í—UDF« …bH bF√ s bL —uBM w√
dU WFMB« –U√ W
öF« ÂU
ù« s ÎUUL p– ÍËd ÊU uË ¨td{
nR
Í–Ë—Ëd*« ¡«dH« œuF s 5(« WK*« wH
Ë WM « wO
Yb(«
5UJ« sc wM ÍËd Ê√ t eQ
Ô . t H ”bË
Ò t
— ¶« ÕË—Ò »UJ«
ÍËd Ê√Ë ¨Ud– Xd …d ULNO Ê_Ë UuL *«Ë ¬ËdI*« s
ULdO «cË
wUuL
s
t√ ÁbM `B
Ò U
ÒqË ‰uIM*«Ë ‰uIF*« w wUH]MB
lOL wM
s
w¡«d l
¨qIM« q√ bM …—ÒdI*« tDz«dA wôËUM
Ë wUËd
Ë w«“U"
Ë
.nOB«Ë qb«Ë nd«Ë dOG«
Wd f wM fL « ¨tK q{U_« w dÒË tKC ¶« «œ√ t√ r
¨aUA*« v≈ sbd*« »U « ‚dË ULNbzU ÊUOË dc« 5IKË …œ«—ù«
:¶« Ê–S ‰uQ
¨Wd)« Ub√ ¨Wö rNO≈ »U ô« ‚d! Ê≈ ›Appendix ›1¤‡›4¤ Ω¤
UL t√ w tbzUH Wd)U »U ô« U
√ ÆWB« YU«Ë ¨dc« 5IK wU«Ë
…u  —uB« pc ÂU _« UH ÷«d_«Ë «Ëc« ÷«d√ UHB« Ê√
÷«d_«Ë UHBU ô≈ r Ò ô ÂU _«Ë «Ëc« —uN ›»369¤ Ê√ ULË wUF*«
5 W U:«Ë WUM*« X «–≈Ë .—uB« …u  w ô≈ r
Ò ô wUF*« —uN pc
s
wUF*«Ë UHB« Íd  Ê_ ÎöU bd*« —U …œ«—ù« WD«d aOA«Ë bd*«
WHË nOD vMF0 aOA« fK WU wH pc ÊU «–≈Ë .tO≈ aOA«
aOA« t K
Ò WHB« pKË vMF*« pc fK«Ò WOKU bd*« w bUAË WM 

UNMLËÔ vMF*«Ë WHB«Ë ‰U(« pK Wd t qB«Ò bË ”uK

c$U u Íc« tu
Journal Asiatique 297.1 (2009): 15-55
34 R. POURJAVADY – S. SCHMIDTKE

v≈ aOA« s
…—uB« pK W!Uu vMF*«Ë WHB«Ë ‰U(« pK ›d ˤ qIM
∫tM tK« w{— …dd
u√ ÈË— UL .Ò-√ —uB« W!Uu vMF*« —uN Ê_ ¨bd*«
…uË tÒKË kH(« nF{ rKË tOK ¶« vK ¶« ‰u— v≈ ÎU
u uJ w≈
v≈ w
ö Íœƒ√ Ò U√ v tu j  b√ s
U
∫rFK ‰UI ÆtKË ÊUO M«
—e$
wF
ÊU :‰U .ÎUEU dOB Ê√ ô≈ tO≈ tu lL" œU r .»u« p–
—e$*« p– XFL
Ô r ¨t
ö Âö « tOK wM«
Ò r9Ò v tD  Ô jD
] ·u
rKË tOK ¶« vK ¶« ‰u— Âö s
ÎU$O p– bF ÔXO  UL Í—b v≈
…dd
w√ v≈ kH(« vMF
Èd nO dEU ¨tEH Ô tM
XFL
Ô U
qË
Ò
tHË aOA« ‰U W«d ÊuJ pcJ ¨Á—b v≈ tFLË —e$*« j  W!Uu
W«d W!UË w WOU ÊuJ UNMOF Wd)« ∫‰UIË Æ-√ Ò Wd)« W!Uu bd*« v≈
.bd*« v≈ ÁbF ULO aOA« ·UË√ wU
“u" ôË ¨…œ«—ù« Wd vL  Wd)« ÁcË ›Appendix ›10¤‡›11¤ Ω¤
Ò aUA*« s
Uc√ “u"O „d «
„dK Ò Wd U
√Ë Æb«Ë aO s
ô≈ Uc√
fHM« rJ ÊU U* t√ w tbzUH dc« 5IK W!Uu »U ô« U
√Ë ÆsLO«Ë Ò
ÊU tM!UË bd*« dU vK ÎUOu
…œ«—ù« √b
w ULN—ËbË ULNLKË WFOD«Ë
WLK rJ tOK VKGË tUB tM!U s
dNE Íc« dcU nOJ*« Ò fHM«
rU v≈ fHM« pK ›qO
¤ ›√370¤ `B Ò ô Âd ö ULN—ËbË WFOD«Ë fHM«
s!U« duM w d√ tM
dNE ôË WLKE« rU v≈ WOuKG*« V  qO9 q —«u_«
WOUËd«Ë ¡UHB«Ë W—uM« rJ ÊU U* sJ ¨—«d_«Ë —«u_« rU »U `Ë
5IK Âd ö tUH√Ë tz«e√ lOL w ÎU—UË aOA« vK ÎUU ›…—UND¤«Ë
¨bd*« fH v≈ aOA« fH s
Íd  ›t—uË dc«¤ ¡UH rJ dc«
XFL
Ô UL Æs!U« ¡UHË VKI« d›uM¤ w d– dOQ ›dOB¤ WD«u« pKË
Ê√ Ád Ò ¶« ”b Ò Í“«dOA« gÔeÚÔ s wK sb« VO$ oI;« aOA« s

tUË√Ë 5(UB« dU√ s

ÊU “«dOA l
U'« ›ÂU
≈¤ wHB« sb« fL aOA«
s
dc« 5IK t sJ r sJ ¨œUF« Ÿ«›u√ˤ …Ëö«Ë dc« w WdG

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 35

qbË —u …—uB —uB

tL s
›qBHM¤ Ád– Ê√ WF«u« w bUA. aUA*«
ÌqzU s
Òe tu dB ÊS dO W
›ö¤ Ác U
:t H w ‰UI ¨÷—_« w
«c Ê√ ›“u"¤ ÊUË .tö ›10 d!U 35¤ ˝V Ô = D« ]O rÔKJÓ«Ú bÔFÓB
Ú Ó tOÚÓ ≈˚
b√ v≈ l— r .aUA*« s
dc« 5IK Âb V  ÊUBIM«
dc« 5IK tM
c√Ë t
— ¶« l— wKI« wUN“Ë— bd*« aOA« ›sbd
¤s

‡ì‡ «uL « ‚dË bFB 47—u …—uB —uB Ád– Ê√ WKOK« «c w bUA
Æbd*« d– v≈ tUHË aOA« d– W—u ‡ì‡ ÊuJ «cJ
dc« 5IK pc b«Ë aO s
ô≈ Uc√ ›“u" ô …œ«—ù«¤ Wd Ê√ ULË
48.›b«Ë¤ aO s
ô≈ Ác√ “u" ô

¨…dU tbzUH W
b)«Ë WBU »U ô« ›U
√ˤ ›Appendix ›14¤ Ω¤
l
ΫbUA
»«Ëb« w ÊU ù« s
VœQ«Ë ›WB«¤ dOQ ÊU U* Ê_ p–Ë
W U:« l
iF s
rNCF ”UM« s
›VœQ«Ë¤ WB« dOQ W U:« Âb
rKF« s
rNKzUC ‰UL l
rNM ¶« ›w{—¤ WUB« ÊS «cNË ¨vË√ ÊuJ
w ›rNI¤Ë Òo(« od! w ‰U*«Ë ›fHM«¤ ¡«bË U{d«Ë qÒu«Ë Ÿ—u«Ë be«Ë
s qzUCH« pK Ê√ ¡wA ›sdQ
¤ vK ÎUd «Ëb" r qzUCH« Ác q Ò
5L I« nU ›r I«¤ «cË ÆrKË tOK ¶« vK t
bË wM« Ò W
W—uB« …œôu« w Ê√ UL ¨‡ì‡ d√Ë 5O c√ tO “u" tS 5Ë_«
w ‡ì‡ UNu Ë√ Â_« Ê–S ÁdOË ŸU{d« odD Â_« dO s
bu« WOd ›“u"¤
aUA*« s
W
b)«Ë WB« odD WOd« ‰u “u" ÎUC√ WuMF*« …œôu« Ác
…œ«—ù«Ë Wd)«Ë Wu« aO ›u¤ Íc« ‰Ë_« aOA« …“U≈ ◊dA sJË «Ëd Ê≈Ë
XFH«
Ô tM ›¶« w{—¤ wO W
b s W—UH*« bF w√ UL t u Ë√
aOA« rNML ¨WM!U«Ë …dUE« rN«œP X
Ô œQË
Ò rN
bË —U aUA
WB
tOI {sb«} —bB —uNA*« ÁdÒ ¶« ”b Ò Íed « sb«Ë WK*« —b q
UJ«
ÆdD « ‚u WU{≈ ∫—u 47
48 Thereis no corresponding passage to this statement (wa-kama anna khirqat al-
irada … min shaykh waÌid) in the relevant section of Durrat al-taj.

Journal Asiatique 297.1 (2009): 15-55

36 R. POURJAVADY – S. SCHMIDTKE

ÊUDK ›sb«Ë o(« —b¤ q

UJ« aOA« rNM
Ë ›»370¤ sb«e«
nu s bL s ‚U≈ s bL ›5Kd*« bO¤ ÂuK À—«Ë ›5HUJ*«¤
ÆÂdË ‡ì‡ ›ÆÆÆÁd ¶« ”b¤ ÍuuI« r wDK*«
»UN¤ ŒuOA« aO Ê√ rKU p– Xd «–≈Ë ›Appendix ›5¤‡›7¤ Ω¤
w√ ÂU
ù«¤ v≈ ô≈ 49Wd)« W  X r ¶« w{— Íœ—ËdN« ›sb«Ë o(«
W M« X√ tOK ¶« vK wM«Ò v≈ tM
Ë Ád ¶« ”b ›bOK rUI«
»dI -√Ò WB« œd"0
Ò rN WOKUI«Ë ›vMF*« …u Ê_ ¨Wd)U¤ ô WBU
‰U(« W«d w ΫdR
rN ›WB« œd"
Ê√ Âd¤ ö wM«Ò bNF rNU
“
U≈Ë „d«
Ò Wd X 
Ô w≈ uË ¨‰u√ U
‡ì‡ ›Wd)«¤ W  U
√Ë ÆÂUU WHB«Ë
`KB*« s œuF¤ sb«Ë WK*« ¡UO{ ¡UOI_« ›…ËbË ¡U!_«¤ pK
›s
¤ ‡ì‡
sb«¤ »UN ŒuOA« aO s
›…œ«—ù« Wd f¤ uË ›wË—“UJ«
uË sb« tOË w{UI« ›s
uË Íœ—ËdN« VO$ u√ s
uË Íœ—ËdN«
w d¬ bO W—UA
ULNM
b«Ë q b ›wU$e« Ãd¤ w√ 50s
Ë tO√ s

uË Í—uMb« œu_« bL√ s

Wd)« ›f tS bL u√ U
√ ÆWd)«¤ tU≈
f tS Ãd w√ U
√Ë .bOM'« ›rUI« w√ s
uË Í—uMb« œUA2¤ s

Í“«dOA« nOH tK« b w√ ›s

uË ¨ÍbËUNM«¤ ”UF« w√ s
Wd)«
uË ¨›tM ¶« w{— bOM s
uË ¨Íœ«bG« .ËÓ—¤ Ô bL w√ s
uË
V uË wdJ«¤ ·ËdF*« V uË ¨wDI« Íd« tU V
VO ›V tS¤ wzUD« œË«œ U
√. U{d« vu s wK Ë wzUD« ›œË«œ
¶« ÂdÒ wK 5MR*« dO√ V uË ¨ÍdB« s(« V uË vLF«
tS ›vu s wK U
√ˤ .rKË tOK tK« vK wM« ›V uË ¨tNË
bL s dHF ÁU√ V uË r!UJ« dHF s vu ÁU√ V
s wK ÁU√ V uË ¨dU« wK s bL ÁU√ V uË ¨‚œUB«

Æg
UN« w WU{≈ ∫Wd)« 49
Æ7 ∫263 ’ ÃU« …—œ s `OB«Ë ¨s
uË ∫s
Ë 50

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 37

uË ¨ULNM ¶« w{— wK s 5 ÁU√ V uË ¨sbUF« s“ 5(«

Ê√ ô≈. 5FL√ rNOKË tOK t
öË ¶« «uK 5Kd*« bO ÁbË ÁU√ V
Ê√ …—d« WH% vL *« tU w d– tM ¶« w{— Íœ«bG« sb« b aOA«
Ê√Ë sFMF
`O Yb rKË tOK ¶« vK wM« ›v≈ qB Wd)«¤ W 
UN √ ›uË tM ¶« w{— wK 5MR*« dO√¤ UN √ rKË tOK ¶« vK wM«
uË ¨›b“ s b«u« b ¤ UN √ qOLË œUÓ“ s qOÚLÓÔË ÍdB« s(«
U√ UN √ ›uË ¨Í—udNM«¤ »uIF U√ UN √ uË ¨vu »uIF U√ UN √
U√ ›UN √ uË ¨ÍdD« »uIF¤ UN √ uË ¨wÒJ*« ÊUL s dL ¶« b
œË«œ UN √ uˤ ›√371¤ ¨›f—œ≈ s¤ ”UF« U√ UN √ uË ¨ÊUC— rUI«
qO UL≈ Í—u« aO UN √ uË ¨›qOJU s bL UN √¤ uË ›ÂœU)«
wuB« dL s bL√ »UM'« U√ wUd« aOA« UN √ uË ¨›ÍdBI«¤
.Íœ«bG« ›sb« b uˤ dOIH« UN √ uË ¨ÈdJ« sb« rM ·ËdF*«
.Âö« tOK wM« ›v≈ X  UL¤ ‚d)« qB Á—dÒ U
vKË
51dc« 5IK XMIKË …œ«—ù« Wd X  w≈ r ›Appendix ›8¤‡›9¤ Ω¤

bL√ sb«Ë WK*« wO œUF«Ë œUe« …Ëb ¡öCH«Ë ¡ULKF« pK

aOA« s

s
…œ«—ù« Wd f uË tM ¶« w{— wdU'« vUF*« w√ s wK s
uË wdU'« vUF*« w√ s wK sb«Ë WK*« r$ pUM« pU « aOA« tO√
WM'« ›qFˤ ÁU{—√Ë tM ¶« w{— ÈdJ« sb« r$ wUd« aOA« s
UN 
sb« »UN aOA« v≈ qB ‡ì‡ Wd «c uË ÆÆÆ Á«u
Ë tKIM

w{— ÈdJ« sb« r$ aOA« v≈ ›Íd–¤ 5IKË ›…œ«—ù« Wdˤ Íœ—ËdN«
›Íb s
¤ …œ«—ù« Wd —uc*« ÂU
›ù« fQ¤ ÆXd U
‡ìì‡ ULNM ¶«
nK «Ë 5Kd*« bO ›WN¤U* tIËË ‡ìììììì‡ s
dc« ›5IK sIKˤ
ÎU ‡ììì‡ ÂUOIË UUAF«Ë U«bGU WU UË√ ‡ìì‡ tÔÔOÚ
C√ ] ËÓËÓ 5(UB«
«uKB« ¡«œ«Ë rKË tOK ¶« vK tu— WMË ¶« »U w U
vK WEU;U
Æg
UN« w WU{≈ ∫dc« 5IK XMIKË 51

Journal Asiatique 297.1 (2009): 15-55

38 R. POURJAVADY – S. SCHMIDTKE

Ò Ê√ rOd« rOEF« d
«Ë√ ‡ì‡ fL)«
ZNM*«Ë rOI *« ◊«dB« vK ÍU≈Ë t
t¬Ë bL
tIK dO vK ¶« vKË rOd« ·Ëƒd« rOJ(« ‡ì‡ tS .uI«
Æ›sdUD«¤ 5OD«
Ò
WzULFË ÊUL WM —uN s
dü« lO— d«Ë√ ed …bK w —uc*« eO:« Á—d
Ò
tO vK …uKB«Ë tOu bL(«Ë
6

Another ijaza transcribed by the copyist of the entire codex, Îusayn

b. ¨Abd Allah b. al-Niyar al-Baghdadi at the beginning of Jumada II
732/end of February-early March 1332 in Tabriz, is found at the end
of Qu†b al-Din al-Shirazi’s SharÌ Îikmat al-ishraq, and the manuscript
is preserved in the Milli Library (Tehran)52. The ijaza was issued for
two recipients, Najm al-Milla wa-l-Din Abu l-FutuÌ Abu Bakr b. ¨Abd
al-Wahhab al-Dahistani and Åahir al-Din ¨Ali b. Amir b. ¨Ali al-¨Askari
in Tabriz and is dated end of Rabi¨ II 708/mid October 1308. Åahir
al-Din is otherwise known to have belonged to the scholarly circle of
the vizier Rashid al-Din Fa∂l Allah as he appears in Rashid al-Din’s
panegyrics (taqrizat)53. Qu†b al-Din reports that the two had studied
the following works with him for which he then grants them the permis-
sion to transmit: His own commentaries on Suhrawardi’s Îikmat
al-ishraq (see above, ijazas numbers 3 and 4) and Siraj al-Din al-
Sakkaki’s MiftaÌ al-¨ulum (see above ijaza number 4), Ibn al-Athir’s
Jami¨ al-uÒul fi aÌadith al-rasul and SharÌ al-uÒul by ¨Uthman b. ¨Umar
Ibn al-Îajib (d. 646/1249), by which he may be referring to his com-
mentary on Ibn al-Îajib’s Muntaha l-suˆal wa-l-amal fi ¨ilmay al-uÒul

52
 MS Milli ¨ayn 498, ff. 284a-285a. For a description of the manuscript, see Anwar,
Fihrist-i nusakh-i khatti-yi Kitabkhana-yi Milli, vol. 7, pp. 413-414. See also http://
www.aghabozorg.ir/showbookdetail.aspx?bookid=72947 (accessed 5/3/2009). Cf. also
Henry Corbin’s Prolégomènes II to his edition of Shihaboddin Yahya Sohravardi, Œuvres
philosophiques et mystices. Tome II. Textes édités avec Prolégomènes en français, Tehran
1993, pp. 77-78.
53 For his taqriz on Rashid al-Din’s al-Taw∂iÌat al-rashidiyya, we have consulted MS

Danishkada-yi Adabiyat (University of Tehran) 188 jim, ff. 76a-77b. Cf. also van Ess,
Der Wesir und seine Gelehrten, p. 24 (A 18).

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 39

wa-l-jadal54. In addition, Qu†b al-Din grants the two recipients the right
to transmit SharÌ al-sunna by Abu MuÌammad b. Mas¨ud al-Farraˆ, in-
dicating again his chains of transmission for this work as well as for Ibn
al-Athir’s Jami¨ al-uÒul that agree with those stated in the earlier ijazas
(see above, ijazas numbers 3 and 4).

ÆÁ«d »U! ¨Í“«dOA« sb«Ë o(« VD —uHG

bOF Uôu
55…“U≈ œ«u
m«uË ¨ÂUEF« tLF m«u vK ¶« bL bF U
√ rOd« sLd« ¶« r 
¨ÂUL_« «bÒu*« vK uLMË ¨ÂULG« «dD vK ud ΫbL ¨ÂU '« tL 
¨56tu« sU
d—U_« ¨¡UD« …Ôd]Ô t
bI
s2 XU s
vK …öB«Ë
t¬ vKË ¨¡U_« Ò »UÓÚ Ô√ ÁdP
d«Ë“ ¨d«u XF w XUË ¨¡«“u'« WN
ÀuOË ¨Í—u« ÀuO tU√Ë ¨wx« bzö jzUËË ¨vUOK« ”œUM `OUB

œuL
tO≈ ¶« oK Ãu√ ÊS ¨È—ULI«  œuF« ÕUË ¨Í—ULÓI«
Ó ÕU U
¨ÍdA«
XC« U* ∫‰uI ¨vM (U t ¶« r ¨Í“«dOA« `KB*« s œuF
s
Ÿd Â«ËœË ÊU ù« Ÿu ¡UI nOKJ« ¡UI Wb
d « WUMF«Ë WO“_« WLJ(«
w UI« s U«ËdU ŸdA« qI 57VË ¨ÊU
e« «Ëb Âö « tOK ‰ud«
s UuB
Ë
Î ÎUËd
ÊUO_« lOL w ŸdA« ÊuU dL O
Ò ¨UË_« lOL
¡ULKF« wJÓK
Ó 5
ULN« 5
U
ù« vUF ¶« h Ò U*Ë ÆÊUBIM«Ë …œUe« ‚dD
b s dJ U√ Õu H« U√ sb«Ë WK*« r$ ¨5Ib*« ¡öCH« …Ëb ¨5II;«
¨ÍdJF« wK s dO_« s wK sb«Ë WK*« dON!Ë wU 
b« »U
u« Ò
”b(«Ë VU« dJHU ULƒUI—« ‰ULJ« ׫b
w œ«œ“«Ë ULƒUI ‰U!
ULNO«œ hOB ndA« ULdE vC« ¨œUIM« lD«Ë œUu« sc«Ë VzUB«
wUuL
lOL wM Ò UËd Ê√ ULN eO√ Ê√ w«d
√ q ¨wôQ  ¨ndAU
54
 For a preliminary list of extant manuscripts of the commentary, see Walbridge, The
Philosophy of Qutb al-Din Shirazi, pp. 270-271 no. 42.
Æ“U« ∫…“U≈ 55
Æg
UN« w `OB l
¨d—U« ∫tu« sU
d—U_« 56
Æg
UN« w WU{≈ ∫VË 57

Journal Asiatique 297.1 (2009): 15-55

40 R. POURJAVADY – S. SCHMIDTKE

WOKIF«Ë WOKIM« ÂuKF« w wUHMB

Ë wôËUM
Ë w«“U"
Ë wUËd
Ë Ò w¬ËdI
Ë
—U_«Ë YœU_«Ë dOUH« s
q]uÓÓ
Ô UNO W«ËdKË qb
UNO …“Uû w«
r  w ×bMË W«Ëd« pK w ◊dM U
ÒqË —UF_«Ë ‰U
_«Ë —Uü«Ë
qL ô≈ ¡UNIH« œU¬ q ¨¡ULKF« 5 wK
U
:XKI ¨…“Uù« ›»284¤
dü«Ë W«Ëd« UNOU b√ ¨WMb
rKF« Ê√ Ò l
«cË. ¡UL « `OUB
5 vN « Ô
¨…UB Òq s
hKÓÚÔ√ tO wÒK ¨…Ue
WUC Ë– 5U'« ö w U√Ë ¨W«—b«
Âö√ v≈ ôË d—UÓÓ ¡ULK v≈ bM  r œUMù« Wd ¨œöO*« Wb W«Ëd« –≈
sJ r YOË ¨UUH Î Òq ô ÷ Ï dÚËÓ ÎU«u√ mK ô bÏLÓÓ ¨W«—b« U
√Ë. dOUA

¨ULN_Ë rK bI ¨5u *« lM

s
Ë Æ‰U
_« ÈdÓ"Ú
Ó Èd U* ‰U
ô« s
b Ò
wM
Ò UFLË «œUH«Ë «œUQ ¨5M w—œ U
e b ¨ULNK
œ«“Ë ULNKC ¶« «œ√
s
wM√ ¨ÍdO …¡«dIË ‰ud« YœU√ w ‰u_« lU l— w¡«dI
ÊUIù« Y wU« s UÓÓÓË ¨ÕU H*«Ë ‚«dù« wd d√ ¨Òw≈ WHK<«
bUF
Ë WOIOI(«
Ò WLJ(« b«u ULNM
œUH  Ê√ UI«Ë Ò ¨oObË ÊUF
≈Ë oOI%Ë
wUF*« Õd w Wœu*« ÂöJ« VO«d ’«u WdF
©ø® œ«d Ë WOMOIO« Ò VUD*«
WuMJ*« ozUb« s
«—œUG r –≈ ¨ÊU ù« ÊU–√ tO≈ qB U
WU tS ¨ÊUO«Ë
…dO ôË …dOG nOUB« Ác w Wœu*« WËe<« ozUI(«Ë nOu« vK Wuu*«
«dO
Î ¶« d« ÆUU Ó OÓÓœÚÔ√Ë U«dÒ ô≈ ›…b Ó Ód¤ …bb ôË WO√Ò ôË UUB≈ ô≈
UËd Ê√ ΫbOH
ô «bOH
Ë
Î UÎdA

Ò ô ¨UÎdA
Ò ULN e√Ë «dOBË Î Î tdBM«Ë
UœU
s
ULN `B Ò ¨ULNO≈ lI U
qË Ò ‰uIM*«Ë ‰uIF*« w wUHÒMB
lOL wM Ò
ÆwUuL
Ë w¬ËdI

aOA« vK t√d ¨‰ud« YœU√ w ‰u_« lU »U  ¬ËdI*« s

Ë
bL sb«Ë WK*« —b ¨5HUJ*« ÊUDK ¨5K«u« …Ëb ¨oI;« qUJ«
lL  uË Ád Ò ¶« ”b Ò ÍuuI« r wDK*« nu s bL s ‚U≈ s
s »uIF sb« ·d VUB« —bB« tFOL" ›√285¤ Ud√ ∫‰U ¨t dIË Ò
¨tM
wULË tOK w¡«dI ¶« tL— wKu*« r wUcN« s(« bL
Journal Asiatique 297.1 (2009): 15-55
 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 41

W
öF« ÍË«d« Àb;«
Ò ÂU
ù« aOA« uË ¨»UJ« nR
tFOL" Ud√ ∫‰U
r Í—e'« .dJ« b s bL s „—U*« «œUF« u√ sb« b
ÆlL√ U√Ë tOK …¡«d ¶« tL— dO_« sU ·ËdF*« u
Ë wKu*«
¨ÂUJ(«Ë …UCI« …Ëb Uôu
s
tFL ¨WM« Õd »U  UuL *« s
Ë
bOL(« b s qzUCH« w√ s wK 585(« v√ sb«Ë WÒK*« wO

bOF « ÂU
ù« s
ÎUUL tËd uË ¨tOK ÍdO …¡«dI tOK ¶« WL— wMËeI«
59Í—–uM« …eL s ‰b s —uHG« b ÂdJ« w√ Âöù« ·d sb« fL

dU WFMB« –U√ W

öF« ÂU
ù« s ÎUUL p– ÍËd ÊU uË ¨Íed«
nR ¨ÍœË—Ëd*« ¡«dH«
Ò œuF s 5(« WK*« wH
Ë WM « wO
Ë Yb(«
Æt H ”bË Ò t Ó
Ú—Ó tK« ÕË—Ò »U J«
s« ‰u√ ÕdË WM« ÕdË ‰u_« lU wM Ò UËd Ê√ ULN eQ
wUuL
Ë wUHÒMB
s
p– dO v≈ ÕU H*«Ë ‚«dù« wdË VU(«
qb«Ë nd«Ë dOOG« s
w¡«d l
qIM« q√ bM …—dI*« Ò tDz«dA
ÊUIHË Ád«u vK ÊUuG ¨rKFK UL¡UI qOD Ê√ tK« XQË. nOB«Ë
vË√ ÷«d√ v
d
u Íc« `UB« qLFK ULNIuË ÁdzU– s ·«b_«
ÆqCH« UU v≈ 5CJd*« —UB√ `LD
Ë qIF«
WzULFË ÊUL WM —uN s
dü« lO— d«Ë√ ed …bK w —uc*« eO:« Á—d Ò
.tO
Ò vK …uKB«Ë tOu Ò bL(«Ë
APPENDIX

The section of Qu†b al-Din al-Shirazi’s Durrat al-taj, Section Four,

Chapter Two of the khatima that has immediate parallels in ijaza
number 5 is given below on the basis of the edition by Mahdukhtbanu
Humaˆi (Tehran 1369sh/1991, pp. 262:3-266:15), with a few emenda-
tions. The page numbers of Humaˆi are indicated in square brackets,
Æs (« ∫5 (« 58
ÆÈ—Ëe« ∫Í—–uM« 59

Journal Asiatique 297.1 (2009): 15-55

42 R. POURJAVADY – S. SCHMIDTKE

the paragraph numbering has been added by the present writers.

Those portions that agree verbatim with Sa¨id al-Din al-Farghani’s
Manahij al-¨ibad ila l-ma¨ad are rendered in bold60. Variations in the
earlier work as against the text of Durrat al-taj are indicated in square
brackets.

:X« od t t aUA t Ê«bd »U « t X«œ bU Ë ›1¤

∫»c ˤ »c Ë X t rO Ë d– 5IK t ÂËœ Ë td t vJ
ƛ8-7 :180 ZUM
Ω¤ ʬ t »œQË
Ò ›X
bË
Ë b« «Ë– ÷«d « UH tJUMÇ t X« ʬ td vMF U« ›2¤
tJUMâL
U b« vUF ÈUNu eO UN—u b« ÂU« ÈUNU ÷«d «
5MâL
¨œbM v/ —u ÷«d « Ë UH t e ÂU« Ë «Ë– —uN!
tD«— t ÊuÇ fÄ Æœu v/ ÂU9 —u u —œ e vUF —uN!
bd c"MO ¨b « v XU bd Ë aO ÊUO XUË XUM œ«—«
¨œdOÖ Êœd X«d ÈË t aO “« vUF Ë UH t œœdÖ v ʬ qU
bd —œ Ë bU fK 
Ò ÁbbMÄ v H Ë vMF t aO t v U —œ fÄ
c" U t È« tU ¨bM Áb
UA vMF Ë XH ʬ t fK Ò XOKU
Ë ›‰U ∫XU¤ XU ʬ s1 Ë Xd —U¬ “« Ë bU Áœu aO ”uK
U bUuÄ bd —œ ÊU“ ʬ «— tU ʬ t uOÄ tU ʬ t vMF Ë XH
qI bd t Ë“« ÂU9 —u ʬ tD«u XU Ë XH Ë vMF ʬ
bU v d U9 —u tD«Ë t ÎUU9 vMF —uN! tÇ ¨bM X«dË
ƛ18-8 :180 ZUM
Ω¤

60
 On the basis of the following edition of the text: Manahij al-¨ibad ila l-ma¨ad.
MukhtaÒar fiqh bar chahar madhhab bi-zaban-i farsi, li-MuÌammad b. AÌmad Sa¨id al-
Din al-Farghani, wa-yalihu ¨Umdat al-Islam li-¨Abd al-¨Aziz b. Îamid Allah al-Dahlawi,
Istanbul 1414/1372/1994, pp. 178-184. A new edition of the Manahij has been prepared
by Nasrollah Pourjavady and Sayyid Ibrahim Ashk Shirin (Tehran: Mirath-i maktub
[forthcoming]). – Selected quotations from the relevant section are also included in
Jami’s entry in his NafaÌat al-uns, pp. 558-560 no. 546.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 43

Ë XÒK “« È“Ë— t bM X«Ë— tM ¶« v{— Ádd

u« tJUMÇ ›3¤
Ë tOK tK« vK vHDB dC t ¨ÊUO tK Ë u Ë kH nF{
U b«d ~ «— œu tU UL “« p êO
t œud Âœd XUJ rK
bM lL œu t «— tU ʬ Ë« fÄ ¨+U— tU Ê«b «— œu s s
«— ʬ r «œ jD ·u È“dO s :XHÖ Æœu kU ›t ´¤ ô«
«— —eO ʬ s œd ÂU9 s rK Ë tOK tK« vK vHDB U Âœd ~
“« ›«— eOÇ ∫s¤ s êO
ʬ “« bF ÆÂœd lL œu tMO Èu t
ÂbOMA Ë“« tÇd
Ë ÂœdJ ‘u«d rK Ë tOK tK« vK vHDB s
ƛ24-18 :180 ZUM
Ω¤ r dÖ œU
lL Ë j —u tD«Ë t ÎUU9 v Ë Ë kH vMF t d~M ›4¤
5MâL
¨œd X«d tu~Ç ÈË t Ádd
u« tMO Èu t —eO ʬ
Ê¬Ë ¨œu v d U9 td tD«Ë t bd t aO “« XH Ë ‰U X«d
Ë qU ÁbF ULO «— d~œ UH tL
d X«d XUË —œ UNMOF td
ƛ3 :181-24 :180 ZUM
Ω¤ bU v vU
v{— Èœ—ËdN« sb« Ë o(« »UN UMO Ë UbO ŒuOA« aOË ›5¤
U« gOÄ Ád
Ò tK« ”bÒ bOM rUI« u« ÂU« t U «— td X tM ¶«
X t rK Ë tOK ¶« vK vHDB U bOM “« Ë X« ÁœdJ
t ‰u XOKU ›263¤ Ë vMF uÒ tÇ ¨td t t X« Áœ«œ X
bN t ÊUA« »d V t œu d U9 «— ÊUA« ›‡ ∫d
¤ d X œd Ò
XH Ë ‰U X«d —œ b¬ dÒu ÊUA« U X œd Ò Âd ô ¨u Ò
ƛ8-3 :181 ZUM
Ω¤ UU9
Î
¨X« ‚«—Ë« s« nR t dOI s« t X« ÊUMÇ td X Ë ›6¤
td ¨b Áœd ʬ t —U« »U XdN —œ tJUMÇ d¬ »U Ëœ s« vMF
Ë« Ë tË— ¶« ”b Ò È“«dOA« ge s vK sb« VO$ aO “« bOuÄ
œu r Ò “« Ë« Ë ÁdÒ ¶« ÕË— Èœ—ËdN« sb« »UN ŒuOA« aO “«
Journal Asiatique 297.1 (2009): 15-55
44 R. POURJAVADY – S. SCHMIDTKE

—bÄ “« Ë« Ë sb« tOË v{U œu r Ò “« Ë« Ë ÈœËdN« VOM« u« aO

ÊbOUuÄ —œ vJ d
Xœ ¨vU$“ Ãd v« Ë tuL bL u« œu
td È—uMœ œu« bL« “« bL u« U« Æd~œ ʬ Xœ „—UA td
u« “« Ãd v« U«Ë ÆbOM rUI« u« “« Ë« Ë È—uMœ œUA2 “« Ë« Ë bOuÄ
.Ë— bL u« “« Ë« Ë È“«dO nOH tK« b u« “« Ë« Ë ÈbËUN ”UF«
vDI Èd gU X bOMË. rNM tK« v{— bOM “« Ë« Ë Èœ«bG
X Ë« Ë vd ·ËdF X Ë« Ë b »œU  Ò ›Ëd ∫Ëb¤ Ëb Ë XU
vL" VO X vzU! œË«œ U
« ÆU{d« vu s vK Ë vzU œË«œ
¶« Âd Ò vK 5MR*« dO« X Ë« Ë ÈdB s X Ë« Ë XU
vu s vK U« Ë ÆrK Ë tOK ¶« vK vHDB X Ë« Ë tNË
‘—bÄ X Ë« Ë XU r!UJ« dHF s vu ‘—bÄ X U{d«
X Ë« Ë dU« bL ‘—bÄ X Ë« Ë ‚œUB« bL s dHF
vK s 5 ‘—bÄ X Ë« Ë sbUF« s“ 5(« s vK ‘—bÄ
5Kd*« bO ‘b X Ë ‘—bÄ X Ë« Ë ULNM ¶« v{—
ƛ23-8 :181 ZUM
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Journal Asiatique 297.1 (2009): 15-55
 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 45

s bL d Ë« Ë «— ÂœU œË«œ d Ë« Ë «— f—œ« s ”UF« u« d Ë

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Ë ›œu v
∫bU v¤ bU v l«— XLK!

Æ«— ´ ∫Ë« 61

Journal Asiatique 297.1 (2009): 15-55

46 R. POURJAVADY – S. SCHMIDTKE

rJ ÊuÇ U« Æœu v/ —œU ÈË 62“« —«d« Ë —«u« rU »U ` 
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ƛ21-10 :182 ZUM
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ZUM
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“« ÊUII U« Ë ÆtK« rNL— bMU d aUA Ë dO)« u« bOF u«
ÆË« ∫“« 62

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 47

bO “« pU t «œ U t b« t HÖ 5FL« rNOK tK« Ê«u{— U aUA

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ƛ14-6 :183 ZUM
Ω¤
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Journal Asiatique 297.1 (2009): 15-55
48 R. POURJAVADY – S. SCHMIDTKE

eO ÈuMF XôË s« —œ ¨œbM v —u v—u —œU u ›266¤ U Ê–«
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b
Æ¡«e'« dO vM r«e" ÆÊUA« dO “« Ë tM ¶« v{— Ê«b«“

SUMMARY
Qu†b al-Din al-Shirazi, who had reached the peak of his scholarly career at the
turn of the 8th/14th century, was in close contact with numerous scholars, col-
leagues as well as students, yet it is not always clear who among them had in
fact formally studied with him. Reliable documentation indicating who had for-
mally studied with Qu†b al-Din are the ijazas he had issued. In this study, six
certificates, dating from Rama∂an 696/July 1297 to Rabi¨ II 708/mid October
1308, are introduced and edited. They provide information about seven scholars
who had studied with Qu†b al-Din al-Shirazi during this period, viz. Taj al-Din
MaÌmud b. al-Sharif al-Kirmani, ¨Ubayd Allah b. MuÌammad al-Farghani al-

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 49

¨Ibri, Jalal al-Din Khalil b. Yuwaghili b. Isma¨il al-Rumi, Najm al-Din

MuÌammad b. MuÌammad b. Abi Bakr al-Tabrizi, Najm al-Din ¨Abd al-RaÌim
b. ¨Abd al-RaÌman b. NaÒr b. al-ShaÌÌam al-MawÒili, Najm al-Din Abu l-FutuÌ
Abu Bakr b. ¨Abd al-Wahhab al-Dahistani and Åahir al-Din ¨Ali b. Amir b. ¨Ali
al-¨Askari. Moreover, these documents also provide a picture of Qu†b al-Din’s
intellectual background, which consisted of the following cornerstones: Philoso-
phy, Ìadith, medicine, rhetorics, and ∑ufi tradition.
Keywords: Qu†b al-Din al-Shirazi, NaÒir al-Din al-™usi, Najm al-Din al-Katibi,
Shihab al-Din al-Suhrawardi, Ibn al-Athir, Ibn Mas¨ud al-Farraˆ, ¨Umar al-
Suhrawardi, Ibn Sina, Burhan al-Din ¨Ubayd Allah al-¨Ibri, Siraj al-Din al-
Sakkaki, Sa¨id al-Din al-Farghani, Abu l-Qasim al-Abarquhi, ∑ufi practice,
Suhrawardian tradition, Durrat al-taj, Illuminationist philosophy, Îikmat al-
ishraq, khirqat al-tabarruk, khirqat al-irada.

RÉSUMÉ
Qu†b al-Din al-Shirazi, au sommet de sa carrière d’érudit à la fin du 8e/14e siècle,
était en contact étroit avec de nombreux lettrés et collègues, ainsi qu’avec des
étudiants. Mais l’on ne sait pas toujours clairement qui en réalité, parmi ces
derniers, étudia dans les règles avec lui. Les ijazat que Qu†b al-Din délivra indi-
quent, eux, de façon fiable qui étudia dans les règles avec lui. Cet article
présente et édite six certificats qui sont datés de Rama∂an 696/juillet 1297
à Rabi¨ II 708/mi-octobre 1308. Ces certificats fournissent des informations
sur sept érudits qui étudièrent avec Qu†b al-Din pendant cette période: Taj al-
Din MaÌmud b. al-Sharif al-Kirmani, ¨Ubayd Allah b. MuÌammad al-Farghani
al-¨Ibri, Jalal al-Din Khalil b. Yuwaghili b. Isma¨il al-Rumi, Najm al-Din
MuÌammad b. MuÌammad b. Abi Bakr al-Tabrizi, Najm al-Din ¨Abd al-RaÌim
b. ¨Abd al-RaÌman b. NaÒr b. al-ShaÌÌam al-MawÒili, Najm al-Din Abu l-FutuÌ
Abu Bakr b. ¨Abd al-Wahhab al-Dahistani et Åahir al-Din ¨Ali b. Amir b. ¨Ali
al-¨Askari. Ces documents présentent aussi un tableau de la culture intellectuelle
de Qu†b al-Din, qui reposait sur quatre pierres d’angle: philosophie, Ìadith,
médecine, rhétorique et tradition soufie.
Mots-clés: Qu†b al-Din al-Shirazi, NaÒir al-Din al-™usi, Najm al-Din al-Katibi,
Shihab al-Din al-Suhrawardi, Ibn al-Athir, Ibn Mas¨ud al-Farraˆ, ¨Umar al-
Suhrawardi, Ibn Sina, Burhan al-Din ¨Ubayd Allah al-¨Ibri, Siraj al-Din al-
Sakkaki, Sa¨id al-Din al-Farghani, Abu l-Qasim al-Abarquhi, pratique soufie,
tradition sohrawardienne, Durrat al-taj, philosophie illuminationiste, Îikmat al-
ishraq, khirqat al-tabarruk, khirqat al-irada.

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50 R. POURJAVADY – S. SCHMIDTKE

Fig. 1. — MS Chester Beatty Ar 3883, f. 368b.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 51

Fig. 2. — MS Chester Beatty Ar 3883, f. 369a.

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52 R. POURJAVADY – S. SCHMIDTKE

Fig. 3. — MS Chester Beatty Ar 3883, f. 369b.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 53

Fig. 4. — MS Chester Beatty Ar 3883, f. 370a.

Journal Asiatique 297.1 (2009): 15-55

54 R. POURJAVADY – S. SCHMIDTKE

Fig. 5. — MS Chester Beatty Ar 3883, f. 370b.

Journal Asiatique 297.1 (2009): 15-55

 STUDIES ON QU™B AL-DIN AL-SHIRAZI III 55

Fig. 6. — MS Chester Beatty Ar 3883, f. 371a.

Journal Asiatique 297.1 (2009): 15-55