The Avicennian Tradition:
Here is my conceptualisation of what happens to the Avicennian tradition mediated by the commentaries traditions on his works and works directly influenced by him in the later post-classical period primarily in Iran and North India. It has been prepared for my talk later this week in Rome on the later Avicennian period and the role of Mahdī Narāqī (d. 1795) as glossator and critic of Mullā Ṣadrā (d. 1045/1636). The focus is on metaphysics. I should clarify what this is not:
1) It is not a comprehensive account of texts, traditions and contexts. For example, I cite those glosses that I think are particularly significant in the process of the growth of lemmata on particular issues.
2) It does not consider rasāʾil. We know that certain issues took on a life and genre of their own; for example, Fīrūzeh Sāʿatčīān has shown how the Iṯbāt al-wāǧib genre begins with Avicenna's famous proof for the existence of God by radical contingency but goes far beyond. There are particular works in logic such as the Liar's Paradox and types of related paradoxes. There are paradoxes in physics and metaphysics such as the nature of incumbency, concomitance, the simplicity of God, and the semantics of modulation among others. Sometimes the relationship between these paradoxes for teaching purposes is clear through the manuscript tradition as they are collected with the base texts in a single codex. John Walbridge has been studying these texts.
3) I do not consider the Ottoman contexts or the Central Asian. The former is increasingly well treated by Turkish scholars and those associated with the Nazariyat journal in particular. Khaled el-Rouayheb's recent work on the 17th century also deals with the Ottoman and North African contexts. It would be great if those working on Central Asia would also feed into this process of producing a more connected intellectual history.
4) These are not the only works of Avicenna on which there are commentaries - the other works that come to mind are al-Naǧāt (on which there is a famous commentary by the little known al-Isfarāyinī) and ʿUyūn al-ḥikma (glossed by Faḫr al-Dīn al-Rāzī). Similarly while the later traditions often cited the Kitāb al-taḥṣīl of Bahmanyār (d. 458/1067) and al-Mabāḥiṯ al-mašriqīya as exemplars of Avicennian positions (as Mullā Ṣadrā does to cite one case), the absence of commentary traditions on them lead me to set them aside for this exercise. In fact the whole of the later Rāzian tradition is missing. One of the points that I am making is that Rāzian and Ṭusīan readings of Avicenna are replaced by Mīr Dāmād and Mullā Ṣadrā in the Safavid period and they impact further East as well.
I should also point out that Asad Ahmed's conceptualisation of the later traditions of maʿqūlāt as 'palimpsests of themselves' strikes me as being rather apposite; texts develop as sets of lemmata that seek their completion in commentary and hence grow through exposition and excavation of the pre-history. In that sense we are not talking about inter-textualities but the growth of texts through their opening forth such that a voice emerges that defines a text. A commentary that is too clear thus represents a closure and accounts for the point at which a particular tradition comes to an end. Of course, this begs the question about Avicenna's own texts: did he not consider them to be the final word? Perhaps he did but as we see from the Taʿlīqāt and Mubāḥaṯāt genres, his students still felt that there were masāʾil that remains and required comment. In fact in that sense the šukūk and masāʾil genres of sets of lemmata go back to those students' questions and Avicenna's responsa.
Finally, although I focus on metaphysics, the later maʿqūlāt have a certain holistic nature where the issues at stake are more important and hence commentators feel they are open to connect, to excavate, to draw comparisons with discussions in kalām texts, in logical ones and even in various types of exegesis. For example, much of the umūr ʿāmma discussions in Mīr Zāhid on the Šarḥ al-mawāqif intersects with the logical concerns of the commentaries on the Sullam of Bihārī. This does not mean that generic boundaries are not meaningful - after all authors often make a distinction between the usage of terminology according to their technical assignation in their particular sciences. But rather it suggests that the core unit of meaning and debate was the masʾala which often worked across sciences and genres of writing and provided us with such key data for the ways in which texts are studied and contexts and networks understood. Networks are then not so much the vehicle for the dissemination and transmission of texts as codices but as orthographical witnesses to the concerns of those involved in the debates themselves and their compositions.
So here are the texts and observations:
1)
Metaphysics of al-Šifāʾ:
a.
Most
commentaries only cover the first maqāla,
rarely on books 9 and 10, most of books 7 and 8 discussion in Taǧrīd commentaries
b.
Commentary
tradition only really begins in Šīrāz with the Daštakīs [the only commentary
prior is the unicum of al-ʿAllāma al-Ḥillī
(d. 725/1325) on the Categories]
c.
Avicennism:
Davanī-Mīr Dāmād reading; minority report and critique follows Mullā Ṣadrā (d.
1045/1636) - increasingly replaces the earlier Ṭūsīan reading (although Mullā Ṣadrā develops the two key insights of that Ṭūsīan reading with its focus on the metaphysics of the modulation of existence - taškīk al-wuǧūd - and mental existence - wuǧūd ḏihnī); Mīr Dāmād's essentialism and his position on ḥudūṯ seen as a completion of Avicenna
d.
Šifāʾ al-qulūb of Mīr Ġiyāṯ al-Dīn Manṣūr Daštakī (d. 949/1542)
rather brief and his non-extant Riyāḍ
al-riḍwān which was apparently extensive; it would be really useful if we could find either extensive citations of Riyāḍ or a codex - alternatively a careful study of the marginalia of the Rampur codex of the Metaphysics of al-Šifāʾ that belonged to the Daštakīs and then made its way to India may be instructive [this is MS Raza Library Rampur 397]
e.
Mīrzā-ǧān Ḥabīb Allāh Bāġnawī Šīrāzī (d. 995/1587) on books 2 and 3 on categories in Metaphysics
f.
Mīr
Dāmād ‘school’: Mīr Dāmād (d. 1040/1631) (there is a copy of the Metaphysics with his corrections and
glosses – MS Miškāt Collection at Tehran University Central Library 242 dated
Raǧab 949/October 1542, and there are extracts in the Muṣannafāt edited by Nūrānī as well as the more recent extension of that by Naǧafī in which there are glosses on elements of the Physics as well), and Miftāḥ
al-Šifāʾ of Sayyid Aḥmad ʿAlawī (d. c. 1060/1650) Āštiyānī II, 39–143
sections on eschatology, critique of taškīk,
on Platonic forms and the nature of God [implicit critique of Mullā Ṣadrā?]
g.
Šarḥ
of Mullā Ṣadrā (d. 1045/1636) on first six books; highly influential on the
later critique of Avicenna
h.
translation
into Persian by Sayyid ʿAlī b. Muḥammad al-ʿUrayḍī al-Imāmī (d. 1120/1708)
student of Ḥusayn Ḫwānsārī (unpublished)
i.
Ḥusayn Ḫwānsārī
(d. 1098/1687) first ḥāšiya on first
8 books – defends Davānī readings and some Mīr Dāmād (but not on ḥudūṯ); Āštiyānī I, 376–409
i.
Response
of Muḥammad Bāqir Sabzawārī (d. 1090/1681) in his Ḥāšiya ilāhīyāt al-Šifāʾ (partial edition in Āštiyānī II, 546–615, and
numerous mss) – defends Mullā Ṣadrā reading
ii.
Ḫwānsārī
second ḥāšiya responding to Sabzawārī
(unpublished)
j.
ʿAwn iḫwān al-ṣafāʾ of Sayyid Bahāʾ al-Dīn Iṣfahānī known as Fāḍil-i
Hindī (d. 1137/1725) – mainly logic and very brief selections on Metaphysics, Āštiyānī III, 661–98
(selections from maqālas 1, 2, 7, 8, and 10) and new edition by Awǧabī
k.
Mīr
Ǧamāl al-Dīn Raḍawī (fl. 18th c) mainly on books 1 and 2; remains in manuscript but a good clear copy and follows Mullā Ṣadrā readings
l.
Nūr al-ʿurafāʾ fī šarḥ ilāhīyāt al-Šifāʾ of Sayyid ʿAbd al-ʿAẓīm b. ʿAlī Riḍā Linjānī
(d. after 1231/1816 in India) is a muḥākama
between Ḫwānsārī (al-fāḍil) and Mullā
Ṣadrā (al-ʿārif) but only up to
chapter 4 of book 1, tends to follow Mullā Ṣadrā
2)
Physics of al-Šifāʾ:
a.
Hardly
any commentaries:
i.
Ǧamāl
al-Dīn Ḫwānsārī (d. 1125/1713) on first two books (unpublished)
ii.
Mīrzā
Abū-l-Ḥasan Ǧilwa (d. 1314/1897) – very partial set of glosses on chapters 2,
6, and 8 of book 1 of Physics
(published)
iii. Talkhīṣ al-Šifāʾ of Faḍl-i Imām Ḫayrābādī (d. 1244/1829) - I have a copy from Aligarh which I have yet to consult properly
b.
Taken up
by Hidāyat al-Ḥikma of Aṯīr al-Dīn al-Abharī
(d. 663/1265):
i.
Structure:
qism I on logic, qism II on Physics, qism
II on Metaphysics
1.
II – fann I on general properties of bodies,
II on celestial spheres, III on elemental bodies
2.
III – fann I on divisions of being, II on
Creator and his attributes, III on intellects, IV on eschatology
3.
Why only
Physics in later commentaries as elements of Metaphysics in Taǧrīd cycle and al-Išārāt cycles
ii.
Šarḥ al-hidāya of Mīr Ḥusayn Maybudī (d. 910/1514); important glosses by Mīrzā-ǧān Bāġnawī, Muḥammad al-Aʿlamī (d. c. 960/1553) entitled Ġāyat al-nihāya of which a number of copies are extant including in the British Library, Muṣliḥ al-Dīn Lārī (d. 971/1569) which was important in Ottoman contexts, Mīr Faḫr al-Dīn Sammākī (d. 984/1576) was probably the most important in Iran and North India
iii.
Šarḥ al-hidāya of Mullā Ṣadrā
1.
Many ḥawāšī such as Ḥamdullāh Sandīlī (d. 1160/1747), Mullā Ḥasan (d. 1198/1783), Baḥr al-ʿulūm Muḥammad b.
Niẓām al-Dīn (d. 1225/1810)
Although it is worth pointing out that for India, al-Šams al-bāziġa of Maḥmūd Ǧawnpūrī (d. 1062/1652) was another important conduit for the Physics of al-Šifāʾ, not least because the Hidāya cycle followed the structure of al-Išārāt more closely
3)
Ḥikmat al-ʿayn of Dabīrān Kātibī Qazwīnī (d. 675/1276) also
annexes some of the discussions of the metaphysics from al-Šifāʾ and commentaries cite the text and Taǧrīd:
a.
Structure:
qism I on ilāhī and II on ṭabīʿī
i.
I – maqāla I on umūr ʿāmma, II on categories and on intellect, III on causality, IV
on necessary being, V on rational soul
ii.
II – maqāla I on bodies, II on motion, III on
spheres, IV on earth, V on vegetative and animal souls
b.
Īḍāḥ al-maqāṣid of al-ʿAllāma al-Ḥillī (d. 725/1325)
c.
Šarḥ Ḥikmat al-ʿayn of Mīrak Buḫārī (d. c. 740/1340)
i.
Gloss of
Ǧurǧānī
ii.
Gloss of
Mīrzā-ǧān Bāġnawī on umūr ʿāmma
iii.
Gloss of
Ḥusayn Ḫwānsārī
iv.
Gloss of
Raḍī Ḫwānsārī (brother)
4)
Al-Išārāt wa-l-tanbīhāt:
a.
Šarḥ of Faḫr al-Dīn al-Rāzī (d. 606/1210)
i.
Kašf al-tamwīhāt fī šarḥ al-tanbīhāt of Sayf al-Dīn al-Āmidī (d. 630/1233)
b.
Ḥall muškilāt al-Išārāt of Naṣīr al-Dīn al-Ṭūsī (d. 672/1274)
i.
Muḥākama of Quṭb al-Dīn Taḥtānī (d. 766/1365)
1.
Ḥāšiya of Mīrzāǧān Bāġnawī
2.
Ḥāšiya of Ǧamāl al-Dīn Ḫwānsārī
ii.
Gloss of
Šarīf Ǧurǧānī
iii.
Gloss of
Šams al-Dīn Ḫafrī
iv.
Gloss of
Manṣūr Daštakī
v.
Gloss of
Mīrzā-ǧān Bāġnawī
vi.
Gloss of
Sayyid Aḥmad ʿAlawī
vii.
Gloss of
ʿAbd al-Razzāq Lāhīǧī (d. 1070/1661)
viii.
Gloss of
Ḥusayn Ḫwānsārī
ix.
Gloss of
Maǧḏūb ʿAlī Šāh Kabūdarāhangī (d. 1239/1824) – rather brief and follows Narāqī
x.
Glosses
of Ǧilwa on namaṭ 1 on Physics
c.
Šarḥ al-Išārāt of al-ʿAllāma al-Ḥillī (d. 725/1325)
5)
Taǧrīd al-iʿtiqād: especially importance of the first section
on umūr ʿāmma and third section on iṯbāt al-ṣāniʿ:
a.
Kašf al-murād of al-ʿAllāma al-Ḥillī – most important in
Šīʿī context
1. Various ḥawāšī in the modern period including: Sayyid Abū-l-Qāsim Raḍawī Ḥāʾirī, the famous theologian of Lahore, and Tawḍīḥ al-murād of Sayyid Hāshim Ḥusaynī-yi Ṭihrānī
b.
Šarḥ qadīm = Tasdīd al-qawāʿid of Šams al-Dīn al-Iṣfahānī (d. 749/1348):
i.
ḥāšiya of al-Šarīf al-Ǧurǧānī (d. 816/1414)
ii.
ḥāšiya qadīma of Davānī
1.
ḥāšiya of Ṣadr al-Dīn Daštakī (d. 1497)
2.
ḥāšiya ǧadīda of Davānī
3.
second ḥāšiya of Daštakī
4.
third ḥāšiya of Davānī
5.
ḥāšiya of Manṣūr Daštakī
6.
Naǧm
al-Dīn Nayrīzī (d. after 933/1526)
7.
ʿAbd
Allāh Yazdī (d. 981/1573)
8.
Mīrzāǧān
Bāġnawī (d. 994/1585)
9.
Šāh Fatḥ
Allāh Šīrāzī (d. 997/1589) – two extant manuscripts
10. Sayyid Nūr Allāh Šūštarī (d. 1021/1610)
c.
Šarḥ ǧadīd = ʿAlī al-Qūščī (d. 878/1474):
i.
Ḥāšiya of Ḫafrī on third section with these super-glosses:
1.
Mullā
Šamsā Gīlānī (d. 1064/1654), student of Mīr Dāmād and his text Masālik al-yaqīn
2.
Sayyid Ḥusayn
b. ʿAlāʾ al-Dīn known as Ḫalīfa Sulṭān (d. 1066/1654), student of Mīr Dāmād
3.
ʿAbd
al-Ġaffār Muḥammad b. Yaḥyā Gīlānī, student of Mīr Dāmād
4.
Mīrzā
Ibrāhīm (d. 1070/1661) the son of Mullā Ṣadrā
5.
Mīrzā Ḥusayn
b. Ibrāhīm Tunikābunī (d. c. 1105/1693), student of Mullā Ṣadrā
6.
ʿAbd
al-Razzāq Lāhīǧī (d. 1072/1661), son-in-law of Mullā Ṣadrā
7.
Muḥammad
Bāqir Sabzawārī (d. 1090/1679) defends Davānī
8.
Muḥammad
Maʿṣūm Qazwinī (d. 1091/1681) defends Davānī
9.
Muḥammad
Ḥasan Šīrwānī (d. 1098/1687) defends Davānī
10. Ǧamāl al-Dīn Ḫwānsārī (d. 1121/1709) defends
Davānī
11.
ʿAlī
Nūrī (d. 1246/1831)
ii.
Ǧilwa
glosses on second section on substance and accident
d.
Šawāriq al-ilhām of ʿAbd al-Razzāq Lāhīǧī on first two
sections
1. Various ḥawāšī on this including: Mullā Muḥammad Naṣīr (contemporary of ʿAlawī)
2. Mullā Ismāʿīl Iṣfahānī (d. 1277/1860)
3. Āqā ʿAlī mudarris Zunūzī (d. 1306/1889)
4. Muḥammad ʿAlī Naǧafī Hazarǧuraybī Iṣfahānī
A generation later we have a Persian commentary ʿAlāqāt al-taǧrīd of Mīr Muḥammad Ašraf ʿAlawī (d. 1160/1747), a great-grandson of Mīr Dāmād and a student of Ḥusayn Ḫwānsārī and Mīrzā Rafīʿā Nāʾinī; it is a complete commentary with the largest section (volume 1) on the first two maqṣads
e.
Particular
issue on taškīk based on discussion
in ḥāšiya qadīma of Davānī
i.
ʿAbd
Allāh Yazdī
ii.
Mīrzā
Rafīʿā Nāʾinī
iii.
Sabzawārī
iv.
Ḥusayn Ḫwānsārī,
Risālat taḥqīq al-taškīk [mabḥaṯ al-taškīk
fī-l-ḥāšiya al-qadīma li-l-Dawānī], published in Ḫwānsārī, Rasāʾil, 211–266
f.
Al-Barāhīn al-qāṭiʿa of Muḥammad Ǧaʿfar Astarābādī Šarīʿatmadār
(d. 1263/1847) – rare complete commentary
6)
Šarḥ al-mawāqif of Šarīf ʿAlī al-Ǧurǧānī (d. 816/1414):
a.
Davānī gloss
was were influential and important more in India/Ottoman than Iran
i.
Gloss by
Waǧīh al-Dīn Guǧrātī (d. 998/1590), student of a student of Davānī
ii.
Mīrzā-ǧān
Bāġnawī supergloss
iii.
ʿAbd
al-Salām Dēwī (d. 1040/1630) – influenced by Daštakī via Šīrāzī
iv.
ʿAbd al-Ḥakīm
Siyālkūtī (d. 1067/1656) – influenced by Daštakī via Šīrāzī
v.
Mullā Quṭb
al-Dīn Sihālwī (d. 1102/1692) - influenced by Daštakī via Šīrāzī
vi.
Amān
Allāh Banārasī (d. c. 1133/1721)
b.
Importance
of the umūr ʿāmma mediated by Mīr
Zāhid Hirawī (d. 1101/1689) on which many marginalia;
engages with ontology section that overlaps with the logical lemmata on Sullam al-ʿulūm
i.
Šāh ʿAbd
al-Raḥīm (d. 1131/1719) and Šāh Walī Allāh (d. 1176/1762) and sons Šāh ʿAbd al-ʿAzīz (d. 1239/1824) and Šāh Rafīʿ al-Dīn (d. 1233/1818)
ii.
Farangī-maḥall
tradition including Mullā Niẓām al-Dīn, Qāḍī Mubārak Gopāmāwī, ʿAbd ʿAlī Baḥr
al-ʿulūm, Mullā Ḥasan etc
7)
Šukūk wa masāʾil genre: works including commentaries as sets
of lemmata
a.
Best
early example is al-Mabāḥiṯ wa-l-šukūk
ʿalā l-Išārāt of Šaraf al-Dīn al-Masʿūdī (d. c. 600/1204)
b.
Taḥqīqāt of Mullā Šamsā Gīlānī
One case of
modification of the Avicennian tradition – the question of ḥudūṯ:
1)
Ǧurǧānī
on section 3 of Taǧrīd commentary
2)
Davānī
on section 3 of Taǧrīd commentary and
in Anmūḏaǧ al-ʿulūm mentions ḥudūṯ dahrī
3)
Šams
al-Dīn Ḫafrī and Ḥusayn Ḫwānsārī debate on section 3 of Taǧrīd
4)
Mīr
Dāmād and his defenders – Muḥammad Zamān Kāšānī, Ismāʿīl Ḫāǧūʾī, Mahdī Narāqī
Bibliography:
Sayyid
Ǧalāl al-Dīn Āštiyānī (d. 2005 ed.): Muntaḫabātī
az āṯār-i ḥukamāʾ-yi ilāhī-yi Īrān, volumes 1–4 (Qumm 1378 Š/1999)
al-Ḥusayn
b. ʿAbd Allāh Ibn Sīnā (d. 428/1037): al-Šifāʾ
(al-ilāhīyāt): maʿ taʿlīqāt Ṣadr al-mutaʾallihīn, Mīr Dāmād, al-ʿAlawī, al-Ḫwānsārī,
al-Sabzawārī, Mullā Sulaymān, Mullā Awliyāʾ wa-ġayrihim, maqāla I, ed. Ḥāmid
Nāǧī Iṣfahānī (Tehran 1383 Š/2004)
Ibn
Sīnā: al-Išārāt wa-l-tanbīhāt maʿ al-šarḥ
li-l-muḥaqqiq Naṣīr al-Dīn al-Ṭūsī wa-šarḥ al-šarḥ li-l-ʿAllāma Quṭb al-Dīn
al-Rāzī, ed. Maḥmūd Šihābī, volumes 1–3 (Qumm 1375 Š/1996)
Faḫr
al-Dīn al-Rāzī (d. 606/1210): Šarḥ
al-išārāt, ed. ʿAlī-Riḍā Naǧafzāda, 2 vols., (Tehran 1384 Š/2005)
Sayf
al-Dīn al-Āmidī (d. 631/1233): Kašf
al-tamwīhāt fī šarḥ al-Išārāt wa-l-tanbīhāt, ed. Īsā Rabīḥ al-Ǧawābira, 2
vols., (Amman 2015)
ʿAlī
Dabīrān Kātibī Qazwīnī (d. 675/1276): Ḥikmat
al-ʿayn, ed. ʿAbbās Ṣadrī (Tehran 1384 Š/2005)
Al-ʿAllāma
al-Ḥillī (d. 725/1325): Īḍāh al-maqāṣid fī
šarḥ Ḥikmat al-ʿayn, ed. Muḥammad Miškāt (Tehran 1959)
Muḥammad
ʿAlī Mīrak Buḫārī (d. c. 740/1340): Sawād
al-ʿayn fī Ḥikmat al-ʿayn, ed. ʿAlī Fatḥī with glosses of Ḫafrī (Mašhad
1392 Š/2013)
Quṭb
al-Dīn Muḥammad al-Rāzī al-Taḥtānī (d. 767/1365): al-Ilāhīyāt min al-muḥākamāt bayn šarḥay al-išārāt, maʿ ḥāšiya Mīrzāǧān
Ḥabīb Allāh Bāġnawī (d. 994/1585), ed. Maǧīd Hādī-zāda (Tehran 1381 Š/2002)
Ǧalāl
al-Dīn Davānī (d. 908/1502): al-Rasāʾil
al-muḫtāra, ed. Sayyid Aḥmad Tūysirkānī (Mašhad 1364 Š/1985)
Dawānī:
Sabʿ rasāʾil, ed. Sayyid Aḥmad
Tūysirkānī (Tehran 1381 Š/2002)
Daštakī
(Ġiyāṯ al-Dīn Manṣūr d. 949/1542): Šifāʾ
al-qulūb wa-taǧawhar al-aǧsām, ed. ʿAlī Awǧabī (Tehran 1390 Š/2011)
Šams
al-Dīn Muḥammad Ḫafrī (d. 942/1535): Ḥāšiya
al-muḥākama bayn šarḥay al-išārāt, ed. ʿAbd Allāh Nūrānī, in Awǧabī, ʿAlī
ed.: Ganǧīna-yi Bahāristān: Ḥikmat I
(Tehran 1379 Š/2000), 137–199
Ḫafrī
(Šams al-Dīn Muḥammad d. 942/1535): Taʿlīqa
bar Ilāhīyāt-i šarḥ-i Taǧrīd-i Mullā ʿAlī Qūšǧī, ed. Firūza Sāʿatčīyān
(Tehran 1382 Š/2003)
Ḫafrī:
Sitt rasāʾil fī iṯbāt wāǧib al-wuǧūd
bi-l-ḏāt wa fī-l-ilāhīyāt, ed. Firūza Sāʿatčīyān (Tehran 1390 Š/2011)
ʿAbd
Allāh b. al-Ḥusayn Yazdī (d. 981/1573): Risālat
al-taškīk (MS Marʿašī Qumm 11272, fols. 1–16, dated 1023/1612)
Mīrzā-ǧān
Bāġnawī Šīrāzī (d. 995/1587): Ḥāšiyat
al-Bāġnawī ʿalā Šarḥ Ḥikmat al-ʿayn, ed. ʿAlī Ḥaydarī Yasāvulī (Qumm 1391
Š/2012)
Ṣadr
al-Dīn Muḥammad b. Ibrāhīm Qawāmī Šīrāzī Mullā Ṣadrā (d. 1045/1635–6): Šarḥ wa
taʿlīqāt ʿalā Ilāhīyāt al-Šifāʾ, ed. Naǧaf-qulī Ḥabībī, volumes 1–2 (Tehran
1382 Š/2003)
Mullā
Ṣadrā: Šarḥ al-hidāya, ed. Maqṣūd Muḥammadī,
2 vols., (Tehran 1393 Š/2014)
Mullā
Šamsā Gīlānī (d. 1064/1654): Masālik
al-yaqīn fī bayān ʿumdat uṣūl al-dīn, ed. Ṭūbā Kirmānī (Tehran 1392 Š/2013)
Gīlānī:
Taḥqīqāt dar bayān aḥvāl-i mawǧūdāt,
ed. Maqṣūd Muḥammadī (Tehran 1393 Š/2015)
ʿAbd
al-Razzāq Fayyāḍ Lāhīǧī (d. 1072/1661): Šawāriq
al-ilhām fī šarḥ Taǧrīd al-kalām, ed. Akbar Asad ʿAlī-zāda, volumes 1–5
(Qumm 1391 Š/2012) [on first three sections]
Mīrzā
Rafīʿ al-Dīn Muḥammad Nāʾinī (d. 1082/1671): Risālat al-taškīk (MS Marʿašī Qumm 5101, fol. 3r–6r, nastaʿlīq of
Muḥammad Bāqir Maǧlisī, dated 1057/1647)
Nāʾinī:
Risālat al-taškīk, in Ḫwānsārī, Rasāʾil, 345–354
Ḥusayn
Ḫwānsārī (d. 1099/1688): Rasāʾil, ed.
Riḍā Ustādī (Qumm 1378 Š/1999)
Ḫwānsārī:
al-Ḥāšiya ʿalā l-Šifāʾ (al-ilāhīyāt),
ed. Riḍā Ustādī (Qumm 1378 Š/1999)
Ḫwānsārī:
al-Ḥāšiya ʿalā l-Šifāʾ (al-ilāhīyāt – Ḥāšiya
II) (MS Marʿašī Qumm 13454, 100ff, 1096/1686, copied from holograph dated
1089/1678)
Ǧamāl
al-Dīn Ḫwānsārī (d. 1121/1709): al-Ḥāšiya
ʿalā ḥāšiyat al-Ḫafrī ʿalā šarḥ al-Taǧrīd, ed. Riḍā Ustādī (Qumm 1378
Š/1999)
Ǧamāl
al-Dīn Ḫwānsārī: al-Ḥāšiya ʿalā ṭabīʿīyāt
al-Šifāʾ (MS Maǧlis-i šūra-yi islāmī Tehran 1785, to book 3, chapter 1 of al-samāʿ al-ṭabīʿī, 268ff, 12th/18th
century)
Ḫwānsārī
(Ḥusayn and Ǧamāl al-Dīn): al-Ḥāšiya ʿalā
šurūh al-išārāt, ed. Aḥmad al-ʿĀbidī, volumes 1–2 (Qumm 1388 Š/2009)
Sayyid
Muḥammad Maʿṣūm Ḥusaynī Qazwīnī (d. 1091/1680): Ḥāšiyat al-Šifāʾ (MS Marʿašī Qumm 3716, fol. 21v–77r, Qazwin
1097/1686)
Muḥammad
Yūsuf Rāzī known as Mullā Awliyāʾ (f. 11th/17th century):
Ḥāšiyat al-Šifāʾ (MS Marʿašī Qumm
4673, 175ff, autograph)
Sayyid
Bahāʾ al-Dīn Iṣfahānī Fāḍil-i Hindī (d. 1137/1725): ʿAwn iḫwān al-Ṣafāʾ ʿalā fahm kitāb al-Šifāʾ: fī-l-manṭiq, ed. ʿAlī
Awǧabī (Tehran 1394 Š/2015)
Sayyid
Muḥammad Ǧamāl al-Dīn Raḍawī: Ḥāšiyat
al-Šifāʾ (MS Maǧlis-i šūra-yi Islāmī Tehran 1786, 423ff, nastaʿlīq of
Ibrāhīm b. Muḥammad Ḥusayn, dated 1212/1797)
Mīr
Muḥammad Ḥusayn b. ʿAbd al-Bāqī Iṣfahānī Ḫātūnābādī (d. 1233/1817–18): Ḥāšiyat al-Šifāʾ (MS Marʿašī Qumm 4838,
31ff, autograph)
Sayyid ʿAbd al-ʿAẓīm b. ʿAlī-Riḍā Ḥusaynī Linǧanī (d.
after 1231/1816): Nūr al-ʿurafāʾ fī šarḥ
al-Šifāʾ (MS Marʿašī Qumm 3960, 149ff, autograph)
Muḥammad
Ǧaʿfar Astarābādī Šarīʿatmadār (d. 1263/1847): al-Barāhīn al-qāṭiʿa fī šarḥ Taǧrīd al-ʿaqāʾid al-sāṭiʿa, volumes
1–4 (Qumm 1382 Š/2003)
