FIHRIST IBN NADIM PDF

A very important source for the history of Arabic and Arabic literature. It also contains a great deal of information about Syriac and Syriac. bibliography of its time, the Fihrist al-Ulum–“The Index (or catalog) of the Sciences. full name, Abu al-Faraj Muhammad ibn Abi Ya’qub Ishaq al-Nadim. The Fihrist of al-Nadīm. A Tenth-century survey of Muslim culture. Bayard Dodge Mālik ibn Anas — 2. Abū Ḥanīfah — 3. Al-Shāfi’ī — 4. Dā’ūd ibn ‘Alī — 5.

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He was Arab perhaps of Persian origin. This is a peculiarity shared with original Manichean sources cf.

This crucial source of medieval Islamic culture and scholarship, from his own and various ancient civilizations, preserves names of authors, books and accounts that are otherwise entirely lost.

An nadum of these four chronological principles helps to interpret the work and the ideas behind it. Al-Fihrist evidences Al-Nadim’s voracious thirst and curiosity for all forms of knowledge and learning, and captures a glimpse into an exciting sophisticated milieu of Baghdad’s intellectual elite. A few pages later p. In a library in Mosul he found a fragment of a book by Euclid and works of poetry.

Editions of the Fehrest: From there, he was acquainted with the Manichean script and cf. Retrieved from ” https: Instead its parts were constantly re-arranged, enlarged and ibnn by the following generations.

Middle Persian to Arabic Translations. The high reliability of the account can be demonstrated in several ways. Much known of al-Nadim is deduced from his epithets.

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Encyclopædia Iranica

Bayard Dodge [n fhrist [18]. Certain details of the cosmogony are also not to be found in such detail in any other textual source, e. Monnot, Penseurs musulmans et religions iraniennesParis Harbi al-Himyari Ja’far al-Sadiq. References to sources in Iranian languages. The account in the Fehrest is the most extensive, varied, and reliable non-Manichean description of Mani and his teachings, and it is of the highest value for research on Manicheism even after the discovery of numerous Manichean original sources.

Each discourse begins with a general introductory survey, as on the early stages of Cihrist grammar ibid. These sections are detailed enough to be considered a veritable history of literature.

Vasiliev, Byzance et les Arabes3 vols. The Ash’arites being called al-Mujbiraharsh criticism of Sab’iyya doctrine and history, and an allusion to a certain Shafi’i scholar as a ‘secret Twelver’, suggest al-Nadim’s possible Twelver religious affiliation. Untied to a single collection or library, al-Nadim freely selected whatever he fancied and catalogued a rich culture of his time.

FEHREST – Encyclopaedia Iranica

Ein Beitrag zur vergleichenden Religionsgeschichte des Orients, I: Al-Nadim, with the other calligrapher scribes employed, would then copy these ibnn the customers. The first six of them are detailed bibliographies of books on Islamic subjects:.

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Presentation of the teachings. Elchasaios Sundermann,pp. December 15, Last Updated: In the preface Al-Nadim describes his book as: Curiously he left out Mazdaism altogether, although his discussion of Old Iranian writings shows that he was familiar with Mazdakite sources. Monnot, Penseurs musulmans et religions iraniennes: Houtsma, ; Beirut, Was the author of the Fehrest in Constantinople in A. An unfortunate consequence of the dwindling presence of the Manicheans in Baghdad was the decreasing knowledge of their teachings.

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Al-Nadim’s interest ranges from religions, customs, sciences, and includes obscure facets of medieval Islamic history, works on superstition, magic, drama, poetry, satire and music from Persia, Babylonia, and Byzantium. January 24, This article is available in print.

The emphasis that the devil, contrary to the chaotic world of darkness, is not eternal like the Father of the World of Light tr. The same chapter contains descriptions of Manichaean p.

The first principle is apparent in the sequence of the five portions of the text: Polotsky and Schmidt, p. The claim that al-Nadim was Isma’ilion the grounds that he met an Isma’ili leader and attended a meeting, is not borne out. On the statements made about Manicheism during the Islamic period see the essay by G. Al-Maqrizi’s phrase ‘but no one quoted him’, would imply al-Nadim himself did not teach.

The Fihrist indexes authors, together with biographical details and literary criticism. Translated from the Persian, Introduced and Concluded by W.