In Volume 1-2: Biography, Additions, and Corrections | Section 2, History, Biography, etc.

previous chapter: 13.1.2 Poets (2)

[The series of works enumerated in the preceding subsection includes not only the tad̲h̲kirahs primarily concerned with poets but also a number of histories containing biographies of poets in appendices or special sections or otherwise. Most of these histories treat similarly of saints and other celebrities, but except in special cases they are not mentioned below. For information concerning them the preceding subsection should be consulted. Works concerned primarily with the utterances of saints are not included in the following subsection, unless they contain an appreciable amount of biography.]

¶ § 1244. The Kas̲h̲f al-maḥjūb written probably about 450/1058 by ʿAlī b. ʿUt̲h̲mān al-Jullābī al-Hujwīrī is a general work on Ṣūfism and does not belong to this subsection,¹ but of the 420 pages to which it extends in Nicholson’s translation pp. 70–175 are biographical and deserve mention, here.

§ 1245. S̲h̲aik̲h̲ al-Islām Abū Ismāʿīl ʿAbd Allāh b. M. b. ʿAlī al-Anṣārī al-Harawī al-Ḥanbalī, who in his poems calls himself “Anṣārī”, “Pīr i Harī”, or “Pīr i Harāt”, and who in Ṣūfī works is often called simply S̲h̲aik̲h̲ al-Islām, was born at Quhunduz² on 2 S̲h̲aʿbān 396/4 May 1006. He was a disciple of Abū ’l-Ḥasan al-K̲h̲araqānī (for whom see no. 1247 1st footnote, infra) and is one of the most famous Ṣūfīs. He was a learned man, especially in Arabic linguistics, the Traditions, history, genealogy, and Qurʾānic exegesis, but his uncompromising Ḥanbalism and his polemics against non-Ḥanbalīs made him the victim of more than one heresy-hunt.³ He died in D̲h̲ū ’l-Ḥijjah⁴ 481/Feb.–March 1089 and is buried near Harāt⁵

ʿAbd Allāh Anṣārī’s extant works, and more especially the mss. of them preserved at Istānbūl, are the subject of H. Ritter’s Philologika viii/1 (in Der Islam 22/2 (1934) pp. 89–100). The Arabic works are enumerated by Brockelmann. They include the Manāzil al-sāʾirīn, the D̲h̲amm al-kalām, and al-Arbaʿīn fī ’l-ṣifāt, an anthropomorphic tract (ms.: Bag̲h̲dād Kös̲h̲kü 510. See Der Islam 17/3–4 (1928) p. 255 (Philologika ii), where the work is briefly described by Ritter). The surviving Persian works are mostly brief Ṣūfī tracts in rhymed prose.⁶ According to Ḥ. K̲h̲. (iii p. 293) Anṣārī was the author of three Persian ¶ dīwāns. No copies of these are recorded, but twenty g̲h̲azals occurring in the Persian tract or collection of tracts which passes in Central Asia under the incorrect title of Manāzil al-sāʾirīn (see Berthels in Islamica iii/1 (1927) p. 10) and which Zhukovski called the Pseudo-Manāzil al-sāʾirīn⁷ were published by him in an article entitled Pesni Kheratskago Startsa, which he contributed to the Vostochnyya Zametki (St. Petersburg 1895), pp. 79–113, and of which an English translation, The songs of the Elder of Herat, was published by L. Bogdanov in the jrasb., Letters, vol. v, 1939, pp. 205–55. A small collection of rubāʿīyāt ascribed to Anṣārī has been published several times in the East.

Anṣārī finds a place in the ṭabaqāt al-mufassirīn,⁸ and a tafsīr by him “ba-zabān i darwīs̲h̲ān” is mentioned in the Majālis al-ʿus̲h̲s̲h̲āq (p. 56. Cf. Islamica iii/1 (1927) p. 15). Of this Ṣūfī tafsīr no copies seem to have survived. A ms. at Mas̲h̲had containing a Persian commentary on Sūrahs xxi 6–xxv is indeed described in the catalogue (vol. i, fṣl. 3, mss., p. 11 no. 30) as the Tafsīr i K̲h̲wājah ʿAbd Allāh i Anṣārī, but this Mas̲h̲had tafsīr, which deals separately with translation, explanation and taʾwīl in three naubats, is apparently the same as that of which Sūrahs vi–ix are preserved in the Sipahsālār Library (Catalogue, vol. i p. 148) and which, though it often quotes Anṣārī in the third ¶ naubat, cannot be the work of Anṣārī himself (see the cataloguer’s remarks on p. 149). [p.s. See the Additions and Corrections.]

Ṭabaqāt al-Ṣūfīyah,⁹ notices of 120 saints based on the Arabic Ṭabaqāt al-Ṣūfīyīn of M. b. al-Ḥusain al-Sulamī (d. 412/1021, see Brockelmann i 200, Sptbd. ipp. 361–2), apparently taken down from ʿAbd Allāh Anṣārī’s oral discourses and arranged after his death by an anonymous disciple: Nāfid̲h̲ Pās̲h̲ā 426 (ah 771/1370. See Der Islam 22/2 (1934) p. 93), Nūr i ʿUt̲h̲mānīyah 2500 (ah 839/1436. See Der Islam 22/2 p. 93), Ivanow 234 (collated ah 1015/1606–7).

Extracts: (1) L. Massignon La passion d’al-Hallaj, Paris 1922, i pp. 368–9 (with French translation). (2) L. Massignon Essai sur les origines du lexique technique de la mystique musulmane 1922, pp. 99–100.

List of the saints: Ivanow pp. 80–82.

Description of the work and discussion of the language: Tabaqat of Ansari in the Old Language of Herat. By W. Ivanow (in jras. 1923 pp. 1–34 and 337–82).

[Ṭabaqāt al-Ḥanābilah taʾlīf al-Qāḍī Abī ’l-Ḥusain M. b. Abī Yaʿlā M…. ik̲h̲tiṣār S̲h̲ams al-Dīn Abī ʿAbd Allāh M. b. ʿAbd al-Qādir … al-Nābulusī (cf. Brockelmann Sptbd. i pp. 308, 557), Damascus 1350/1931, pp. 400–1; K̲h̲arīdat al-qaṣr (see Leyden cat., 2nd ed., ii/1 p. 217); al-D̲h̲ahabī Taʾrīk̲h̲ al-Islām, apparently under ah 481 (b.m. Or. 50 (Cureton-Rieu p. 739) fol. 176. See Cureton-Rieu p. 710b n., where this biography is described as notitia uberrima); Idem Tad̲h̲kirat al-ḥuffāẓ iii pp. 354–60; Tārīk̲h̲ i Guzīdah pp. 785–6; biographical note written in 746/1345–6 by M. b. M. sibṭ al- … al-Mālikī on the first leaf of the b.m. ms. of the D̲h̲amm al-kalām and quoted in Cureton-Rieu p. 711 (cf. footnote 416, infra, where a part of it is quoted); al-Yāfiʿī Mirʾāt al-janān under ah 481 (vol. iii p. 133); al-Subkī Ṭabaqāt al-S̲h̲āfiʿīyat al-kubrā iii p. 117; al-Ṣafadī al-Wāfī bi-’l-Wafayāt (cf. Gabrieli Indice p. 105); Mujmal i Faṣīḥī under ah 481; al-Suyūṭī Ṭabaqāt al-mufassirīn p. 15, Ṭabaqāt al-ḥuffāẓ iii p. 24; Nafaḥāt al-uns pp. 576–80; Majālis al-ʿus̲h̲s̲h̲āq no. 8; Haft iqlīm no. 619; Safīnat al-auliyāʾ pp. 165–6 (no. 300); S̲h̲ad̲h̲arāt al-d̲h̲ahab iii pp. 365–6; Riyāḍ al-s̲h̲uʿarāʾ; Ātas̲h̲-kadah no. 287; K̲h̲ulāṣat al-afkār no. 2; Mak̲h̲zan al-g̲h̲arāʾib no. 4; Rauḍāt al-jannāt p. 450; K̲h̲azīnat al-aṣfiyāʾ ii pp. 235–6; Riyāḍ al-ʿārifīn pp. 50–1; Majmaʿ al-fuṣaḥāʾ i p. 65; Rieu i p. 35; V. A. Zhukovsky Pesni Kheratskago Startsa (in Vostochnyya Zametki, St. Petersburg 1895, pp. 79–113) and L. Bogdanov’s English translation, The songs of the Elder of Herat (in jrasb., Letters, vol. v, 1939, pp. 205–55); Ṭarāʾiq al-ḥaqāʾiq ii pp. 162–3; gip. ii p. 282; Ethé col. 974; Browne ¶ Lit. Hist. ii pp. 269–70; Ency. Isl. under Anṣārī (unsigned) and Herewī (M. Ben Cheneb); Ivanow pp. 78–9; Berthels Grundlinien der Entwicklungsgeschichte des ṣūfischen Lehrgedichts in Persien (in Islamica iii/1 (Leipzig 1927), pp. 1–31) pp. 7–15; Brockelmann i p. 433, Sptbd. i pp. 773–5.]

§ 1246. For al-Qand fī maʿrifat ʿulamāʾ Samarqand, an Arabic work on the holy places, graves of holy men, etc., at Samarqand by ʿUmar b. M. al-Nasafī (d. 537/1142), which seems not to have survived in its original form but only in the Persian translation of an Arabic abridgment, see no. 496 infra.

§ 1247. Of unknown date but certainly earlier than 698/1299, the date of the.British Museum ms., is an account of Abū ’l-Haṣan al-K̲h̲araqānī,¹⁰ the teacher of Abū Saʿīd b. Abī ’l-K̲h̲air (see no. 1248, 2nd par., footnote, infra), abridged from a work entitled Nūr al-ʿulūm.

Nūr al-ʿulūm min kalām al-S̲h̲aik̲h̲ Abī ’l-Ḥasan al-K̲h̲araqānī: no mss. recorded.

Abridgment: al-muntak̲h̲ab min kitāb Nūr al-ʿulūm min kalām al-S̲h̲aik̲h̲ Abī ’l-Ḥasan al-K̲h̲araqānī,¹¹ an account of the utterances and mode of life of Abū ’l-Ḥasan al-K̲h̲araqānī in ten bābs: Rieu i p. 342a (lacks much of Bābs iii and vi. ah 698/1299).

Edition with Russian translation by E. Berthels: Nūr al-ʿulūm. Zhizneopisanie sheykha Abū-l-Ḥasana K̲h̲arakānī (in Iran iii (Leningrad 1929) pp. 155–224).

§ 1248. In the preface to the Asrār al-tauḥīd (see § 1249 infra) M. b. al-Munawwar says that a cousin (pisar i ʿamm) of his [who must, like himself, have been a great-great-grandson of Abū Saʿīd b. Abī ’l-K̲h̲air] had written a work in five chapters entitled Ḥālāt u suk̲h̲anān i s̲h̲aik̲h̲ i mā. M. b. al-Munawwar does not mention his name, but Zhukovsky, who identified an untitled British Museum ¶ manuscript as the Ḥālāt u suk̲h̲anān, came to the conclusion that his name was Muḥammad and that he was probably the son of Abū Rauḥ Luṭf Allāh b. Abī Saʿīd [b. Abī Ṭāhir b. Abī Saʿīd b. Abī ’l-K̲h̲air]. Most of this work (nearly five-sixths apparently) is incorporated in the Asrār al-tauḥīd.

Ḥālāt u suk̲h̲anān i S̲h̲aik̲h̲ Abū Saʿīd Faḍl Allāh b. Abī ’l-K̲h̲air al-Maihanī,¹² written probably about 540/1145–6: Rieu i 342b ii (ah 699/1299).

Edition: Zhizn’ i ryechi startsa Abu-Sa’ida Meykheneyskago (Ḥālāt u suk̲h̲unān etc.). St. Petersburg 1899°* (ed. V. A. Zhukovsky. Publications of the Faculty of Oriental Languages in the University of St. Petersburg, no. 2).

Many passages of this work are translated in R. A. Nicholson’s essay Abú Saʿíd ibn Abi ’l-Khayr (Studies in Islamic mysticism, Cambridge 1921, pp. 1–76).

Descriptions: (1) Browne Lit. Hist. ii 263; (2) Nicholson op. cit. p. 1.

§ 1249. M. b. al-Munawwar b. Abī Saʿīd b. Abī Ṭāhir b. Abī Saʿīd b. Abī ’l-K̲h̲air Maihanī was, like the author of the Ḥālāt u suk̲h̲anān, a great-great-grandson of Abū Saʿīd.

Asrār al-tauḥīd fī maqāmāt al-S̲h̲aik̲h̲ Abī Saʿīd, an account of the saint much larger than the Ḥālāt u suk̲h̲anān, most of which it incorporates, written probably in 574/1178–9,¹³ or at any rate not earlier than 552/1157, the date of Sanjar’s death, and not later than 599/1202, since G̲h̲iyāth al-Dīn M. b. Sām, King of G̲h̲ōr, to whom it is dedicated, died in that year: Mehren 16 (lacks foll. 1–13. ah 711/1311), Leningrad Pub. Lib. (defective. 8th/14th cent.), Cairo p. 412.

Editions: St. Petersburg 1899°* (Tainy edineniya s Bogom v podvigakh startsa Abu-Sa’ida. Tolkovanie na chetverostishie Abu-Sa’ida [Persian text edited by V. A. Zhukovsky and followed (pp. 487–93) by the Risālah i Ḥaurāʾīyah, an explanation of one of Abū Saʿīd’s quatrains by ʿUbaid Allāh ¶ b. Maḥmūd S̲h̲ās̲h̲ī. Publications of the Faculty of Oriental Languages in the University of St. Petersburg, no. 1]); Ṭihrān ahs 1313/1934–5 (ed. Aḥmad Bahmanyār. Based on Zhukovsky’s edition and containing the Risālah i Ḥaurāʾīyah as well as a Persian translation of Zhukovsky’s preface but modernised in spelling and shorn of textual notes).

Many passages of this work are translated in R. A. Nicholson’s essay Abú Saʿíd ibn Abi ’l-Khayr (Studies in Islamic mysticism, Cambridge 1921, pp. 1–76).

Descriptions: (1) Browne Lit. Hist. ii pp. 262–3, (2) Nicholson Studies in Islamic mysticism pp. 1–3.

§ 1250. The celebrated mystic and poet Farīd al-Dīn M. b. Ibrāhīm al-ʿAṭṭār was born at Kadkan or S̲h̲ādyāk̲h̲, villages near Nīs̲h̲āpūr. He spent thirteen years of his youth at Mas̲h̲had and after many wanderings settled finally in Nīs̲h̲āpūr. Like his father he was a druggist by profession. According to Daulat-S̲h̲āh he died in 627/1230, possibly the correct date, but various other dates are given.

Tad̲h̲kirat al-auliyāʾ, notices (practically confined to sayings and anecdotes) of about 70 saints mainly of the first three Islāmic centuries, to which is added in some mss. an appendix (called sometimes vol. ii) containing 20–25 notices of later saints: Ḥ. K̲h̲ ii p. 258 no. 2797, Blochet iv 2306 (slightly defective at both ends. Early 13th cent.), i 403 (late 13th or early 14th cent.), 404 (late 13th or early 14th cent.), 405 (ah 888/1483), 406 (16th cent.), 407 (ah 1049/1639), 153 (1) (defective. 18th cent.), Berlin 580 (ah 687/1288 or 689/1290), 578 (old), 579 (ah 999/1591), 581 (with appendix (20 saints)), 582 (with appendix, ah 1099/1688), 583 (defective), 584 (fragments), Bānkīpūr viii 659 (ah 724/1324. List of the 77 notices), 660 (ah 830/1426–7), 661 (ah 939/1532–3), Upsala Zetterstéen 408 (defective, ah 791/1388–9), Peshawar 1053b (14th cent.), Rieu i 344a (14th cent.), 344b (17th cent.), Ivanow 235 (defective, late 15th or early 16th cent.), 236 (ah 1094/1683(?)) 237 (ah 1171/1757–8), 238 (late 18th cent.), Curzon 63 (slightly defective. 17th–18th cent.), 1st Suppt. 770 (part only. 19th cent.), 771 (part only. ah 1112/1700), i.o. d.p. 584A (ah 920/1514–15 ?), 584B (slightly defective. 17th cent.), Ethé 1051 (with appendix, ah 1091/1680), 1052 (“very old”), 1053 (n.d.), 1054 (fragment), Leyden iii p. 17 no. 930 (ah 941/1534–5), no. 929 (old), Āṣafīyah i p. 316 nos. 3 (ah 978/1570–1), 11 (ah 1082/1671–2), 15, 31, 34, Rehatsek p. 190 no. 29 (?) (author not stated, ah 984/1576–7), no. 28 (?) (author not stated. Defective at both ends), Būhār (with appendix. 16th cent.), Leningrad Mus. Asiat. (ah 1003/1594–5. See Mélanges asiatiques vii (St. Petersburg 1876) pp. 505–11), Pub. Lib. (Chanykov 104), Univ. nos. 579*, 580* (Salemann-Rosen p. 13), Bodleian ¶ 622 i–ii (with appendix (23 saints). Seals dated 1020/1611–12), 623 i (ah 1026–7/1617–18), 624 i–ii (with appendix, ah 1078/1668), 625 ix–x (with appendix, n.d.), ʿAlīgaṛh Subḥ. mss. p. 61 no. 22 (“old”), Browne Suppt. 291 (King’s 75), Browne Coll. J. 4 (9) (only 40 notices, ah 1269/1852–3), J. 3 (7) (selections, ah 1297/1880), v.7 (14 (1) (“of no great antiquity”), Cairo p. 501 (four copies, one dated 1267/1850–1, the rest undated).

Editions: Fak̲h̲r al-maṭābiʿ [Delhi ? circ. 1852 ?*], Mujtabāʾī Press, Delhi (date ? see Ḥaidarābād Coll. p. 27), Lahore 1306/1889*, 1308/1891*, Lucknow 1891°, London and Leyden 1905–7°* (ed. R. A. Nicholson. 2 vols. Persian Historical Texts, iii, v).

Translated extracts:

(1) [Life of Ḥallāj], F. A. D. Tholuck Blüthensammlung aus der morgenländischen Mystik, Berlin 1825, pp. 310–27.

(2) [S̲h̲aqīq Balk̲h̲ī, Ḥātim Aṣamm, Aḥmad K̲h̲iḍrūyah Abū Ḥafṣ Ḥaddād] Vier turkestanische Heilige. Ein Beitrag zum Verständnis der islamischen Mystik. Von P. Klappstein, Berlin 1919 (Türkische Bibliothek, 20. A Kiel dissertation).

(3) J. Hallauer Die Vita des Ibrahim b. Edhem in der Tedhkiret el-Ewlija des Ferid ed-din Attar, eine islamische Heiligenlegende, Leipzig 1925 (Türkische Bibliothek, 24. A Zürich dissertation. Cf. H. H. Schaeder’s review in Islamica iii/2 (1927) pp. 282–94).

Lists of the saints: (1) Leyden iii pp. 17–19, (2) Mélanges asiatiques vii (St. Petersburg 1876), pp. 505–11, (3) Ethé coll. 622–5 (includes appendix),

(4) Bānkīpūr viii pp. 17–18.

Abridgments:

(1) by ʿAbd al-Wāḥid Bilgrāmī, i.e. probably S̲h̲. ʿAbd al-Wāḥid “S̲h̲āhidī” Bilgrāmī, who died in 1017/1608–9 (see Āʾīn i Akbarī tr. Blochmann p. 547, Badāʾūnī Muntak̲h̲ab al-tawārīk̲h̲ iii pp. 65–6, Raḥmān ʿAlī p. 136), Berlin 585.

(2) Mehren 15 (45 saints. 41st regnal year [of Aurangzēb ?]).

Swedish translation: Ur Tazkiratú ’l-Awliyá skrifven af Shaikh Farídu ’d-Dín ’Attár öfversatt af Baron Erik Hermelin efter Professor Reynold A. Nicholson’s text. Stockholm 1931–2* (2 vols.).

Persian metrical version: Walī-nāmah, composed by Ḥāfiẓ ʿAllāf for Ibrāhīm Sulṭān, S̲h̲āh-Ruk̲h̲’s son, and completed at Mecca in 821/1418: Rosen Institut 79 (ah 887/1482).

Turkish translations:¹⁴

(1) [Eastern Turkish] Paris Bib. Nat. 100 (Uighur script), Fātiḥ 2848 (Arabic script. See Islâm Ansiklopedisi ii p. 10a). Edition: Tezkereh-i evliâ. ¶ Manuscrit ouïgour de la Bibliothèque Nationale reproduit par l’héliogravure typographique, Paris 1890. French translation: Tezkereh-i evliâ. Le Mémorial des saints traduit sur le manuscrit ouīgour de la Bibliothèque Nationale par A. Pavet de Courteille, Paris 1889.

(2) [Eastern Turkish] by K̲h̲wājah S̲h̲āh b. S. Aḥmad b. S. Asad Allāh … al-K̲h̲uwārazmī: Leningrad Mus. Asiat. (ah 1234/1828–9). See Mélanges asiatiques vii (1876) pp. 511–12).

(3) [Eastern Turkish. Unidentified] Buk̲h̲ārā Semenov 44, Schefer 989 (14 saints only ? 19th cent.), Upsala Zetterstéen 636.

(4) [Old Anatolian Turkish] a translation dedicated to Āydīn-og̲h̲lū Meḥmed Bey (ah 707–34. See Islâm Ansiklopedisi ii p. 10, which is the authority for the date just given), Bāyazid 1643.

(5) [Ottoman Turkish] by Sinān al-Dīn Yūsuf b. K̲h̲idr, called K̲h̲wājah Pās̲h̲ā (d. 891/1486. See Ency. Isl. under Sinān Pas̲h̲a i), Ḥ. K̲h̲ ii p. 258 no. 2798, Nūr i ʿUt̲h̲mānīyah 2299 (presumably the autograph referred to in Ency. Isl.).

(6) [Ottoman Turkish] by ʿAlī Riḍā Qarāḥiṣārī (see Islâm Ansiklopedisi ii p. 10b³).

(7) [Miscellaneous, including unidentified or inadequately described mss.] Browne Handlist 232 (first 20 notices only. ah 931/1524), Dresden 18 (a translation or adaptation by M. b. G̲h̲āzī), 99, 141 (different from 99. ah 1018/1608–10), 174 (ah 1039/1629–30 and 1093/1682), Leyden iii p. 19 no. 931 (ah 952/1545), Upsala 306 (Maqālat al-auliyāʾ, written by order of Sulṭān Abū ’l-Fatḥ Malik Isfandiyār [if Tornberg’s Effendijar is to be so read] Bahādur K̲h̲ān), and the Istānbūl mss. mentioned in Islâm Ansiklopedisi ii p. 10b.

Urdu translation by Mīrzā Jān: Anwār al-ad̲h̲kiyāʾ, Cawnpore 1914*.

[Lubāb al-albāb ii pp. 337–9; Daulats̲h̲āh pp. 187–92; Majālis al-muʾminīn, majlis 6 (pp. 296–300); Rauḍāt al-jannāt iv pp. 196–7; Rieu i 344a; Grundriss der iranischen Philologie ii 284–5; M. Qazwīnī’s muqaddimah i intiqādī dar s̲h̲arḥ i aḥwāl i S̲h̲. ʿAṭṭār prefixed to vol. ii of R. A. Nicholson’s edition of the Tad̲h̲kirat al-auliyāʾ; Browne Lit. Hist. ii 506–15; Ency. Isl. under ʿAṭṭār (less than one column, unsigned); Bombay Univ. Cat. pp. 60–4; Philologika. Von Hellmut Ritter x. Farīdaddīn ʿAṭṭār (in Der Islam 25/2 (1938) pp. 134–73); Islâm Ansiklopedisi under Attâr (12 columns by H. Ritter); etc., etc.]

§ 1251. Nūr al-Dīn ʿAlī b. Yūsuf al-S̲h̲aṭṭanūfī¹⁵ al-Lak̲h̲mī al-S̲h̲āfiʿī was born at Cairo in S̲h̲awwāl 647/Jan.–Feb. 1250 and died there on 19 D̲h̲ū ¶ ’l-Ḥijjah 713/6 April 1314 (see al-Durar al-kāminah iii p. 141, Bug̲h̲yat al-wuʿāt pp. 358–9, Brockelmann ii 118, Sptbd ii p. 147).

Bahjat al-asrār wa-maʿdin al-anwār, an Arabic biography of ʿAbd al-Qādir al-Jīlānī:¹⁶ Ḥ. K̲h̲. ii p. 71 (inaccurate), Ahlwardt ix nos. 10,072–6, Cureton-Rieu p. 737, etc.. etc. (see Brockelmann).

Editions: Cairo 1301/1883–4 (Sarkis col. 1127), 1304/1887 (Ellis i col. 262, Sarkis loc. cit.), Tunis 1302–4/1884–7 (Sarkis ibid).

Persian translations:

(1) Kas̲h̲f al-āt̲h̲ār (a chronogram = 1133/1720–1), written in the reign of Muḥammad S̲h̲āh (1131–61/1719–48) by M. Ḥabīb Allāh Akbarābādī (maulid^an) Dihlawī (tawaṭṭun^an), the author of the D̲h̲ikr i jamīʿ i auliyāʾ i Dihlī (see no. 1349 infra): i.o. d.p. 711 (ah 1140/1727, transcribed from an autograph), Āṣafīyah i p. 462 no. 431 (ah 1270/1853), iii p. 200 no. 1338.

(2) Zubdat al-āt̲h̲ār muntak̲h̲ab i Bahjat al-asrār, an abridged translation by ʿAbd al-Ḥaqq Dihlawī (for whom see no. 243 infra): i.o. d.p. 759a (defective. Early 19th cent.).

Edition: Delhi [1890°. With Urdu translation].

Another translation, Maqāmāt i G̲h̲aut̲h̲ al-t̲h̲aqalain, was made by Badr al-Dīn b. Ibrāhīm Sihrindī (see no. 1323 infra), but no copies seem to be recorded.

§ 1252. Ibrāhīm b. S̲h̲aik̲h̲ al-Islām Ṣadr al-Dīn Rūzbihān b. Fak̲h̲r al-Dīn Aḥmad b. Rūzbihān wrote the life of his great-grandfather¹⁷ in response to a request made ninety-four years after his death, i.e. in or about 700/1300–1.

¶ (Sīrat-nāmah i S̲h̲aik̲h̲ Rūzbihān),¹⁸ or (Aḥwāl i Rūzbihān), a life of Rūzbihān b. Abī Naṣr al-Baqlī divided into seven bābs ((1) on his birth and early life, (2) on the great s̲h̲aik̲h̲s who were his contemporaries, (3) anecdotes concerning him and his miracles (dar ḥikāyāt u karāmāt i s̲h̲aik̲h̲), (4) his observations relating to Qurʾānic exegesis, the Traditions, etc., (5) various observations of his to his associates (dar fawāʾid i mutafarriqah bar aṣḥāb), (6) on his children and grandchildren and some merits (s̲h̲aṭrī az faḍāʾil) of the author’s father S̲h̲aik̲h̲ al-Islām Ṣadr al-Millah wa-’l-Dīn Rūzbihān al-T̲h̲ānī al-S̲h̲aik̲h̲ al-T̲h̲ānī, (7) on his death): ms. (two fragments of 36 and 9 leaves (early 13th cent.) containing portions of Bābs 1, 3, 4, and 7) acquired at S̲h̲īrāz by W. Ivanow.

Description: (1) [1st fragment] A biography of Ruzbihan al-Baqli. By W. Ivanow (in jasb. xxiv/4 (1928) pp. 353–61, (2) [2nd fragment] More on biography of Ruzbihan al-Baqli [with the Persian text of the surviving portion of Bāb i]. By W. Ivanow (in jbbras. vii (1931) pp. 1–7).

§ 1253. Farīdūn b. Aḥmad Sipah-sālār, a high military officer under the Saljūqids, says that he was Jalāl al-Dīn Rūmī’s disciple for forty years.

(Risālah i Sipah-sālār) or (Manāqib i Jalāl al-Dīn i Rūmī), an account of Jalāl al-Dīn Rūmī and his successors, dependent largely upon the Walad-nāmah of Sulṭān Walad and including a supplement by the Sipah-sālār’s son which brings it down to the period when C̲h̲elebī ʿĀbid (d. 739/1338) was head of the order: Heidelberg P. 233 (ah 1006/1597. See Zeitschrift für Semitistik Bd. 6 (1928) p. 223), Breslau Richter 89 (?) (Manāqib al-Ḥusain al-K̲h̲aṭībī al-Balk̲h̲ī, called at the end of the ms. Risālah i Sipah-sālār, but described by Richter as a biography of Bahāʾ al-Dīn Walad. ah 1292/1875).

Editions: place ? 1302/1884–5 (see Āṣafīyah i p. 428 no. 984), Cawnpore 1319/1901 (Maḥmūd al-Maṭābiʿ. See the bibliography to Nicholson’s article on Tibrīzī in the Ency. Isl.); Tihrān (Aḥwāl i Maulawī. Date ? See Luzac’s Oriental list 1947 p. 41).

Turkish translation: Manāqib i ḥaḍrat i K̲h̲udāwandgār, tr. Midḥat Bahārī Ḥusāmī, Salonica (so Kramers in Ency. Isl. under Sulṭān Walad) or Constantinople (so Nicholson in Ency. Isl. under Tibrīzī) 1331/1913.

[Nicholson in Ency. Isl. under Tibrīzī.]

¶ § 1254. ʿAfīf al-Dīn ʿAbd Allāh b. Asʿad al-Yāfiʿī, already mentioned (no. 89 infra) as the author, or epitomator, of al-Durr al-naẓīm fī faḍāʾil al-Qurʾān al-ʿaẓīm, was born in the Yemen, settled at Mecca in 718/1318, and died there in 768/1367.

i.

Rauḍ al-rayāḥīn fī ḥikāyāt al-ṣāliḥīn, five hundred anecdotes of saints, Ḥ. K̲h̲. iii p. 488 (for mss. and editions see Brockelmann ii 177, Sptbd ii p. 228).

Persian translations:

(1)

Tuḥfat al-murs̲h̲idīn min ḥikāyāt al-ṣāliḥīn, by Jalāl [al-Dīn] M. b. ʿAbbādī [or ʿUbādī or ʿIbādī] Kāzarūnī¹⁹ [with a d̲h̲ail on the life of the translator’s murs̲h̲s̲id S̲h̲. Bū Isḥāq Kāzarūnī²⁰]: Lahore Panjāb Univ. (ah 818/1415. See ocm. viii/3 p. 140), Āyā Ṣōfyah 1702.

(2)

Tarjamah i Rauḍat [sic] al-rayāḥīn, written in the reign of Sulṭān M. Quṭb-S̲h̲āh (ah 1020–35/1612–26) by Faḍl Allāh “Jahānī” b. Asad Allāh al-Ḥusainī al-Aʿrābī al-Simnānī: Ethé 642 (ah 1026/1617).

ii.

K̲h̲ulāṣat al-mafāk̲h̲ir fī ’k̲h̲tiṣār manāqib al-s̲h̲aik̲h̲ ʿAbd al-Qādir wa-jamāʿah mimman ʿaẓẓamahu min al-s̲h̲uyūk̲h̲ al-akābir,²¹ about 200 anecdotes, mainly of ʿAbd al-Qādir Jīlānī,²² written as a supplement (ʿalā sabīl al-takmilah) to the Rauḍ al-rayāḥīn: Ahlwardt 8804, Loth 708 ii, Būhār 275, etc.

Persian translations:

(1) (Tarjamah i K̲h̲ulāṣat al-mafāk̲h̲ir) or (Tarjamat al-Takmilah), written by an anonymous disciple²³ of S. Jalāl al-Dīn Buk̲h̲ārī,²⁴ at whose suggestion the work was undertaken: Bodleian 332 (before ah 910/1504), 333 (M. S̲h̲āh’s reign (ad 1719–48)), Bānkīpūr viii 670 (ah 991/1584), Āṣafīyah i p. 410 no. 720 (Takmilah i Imām ʿAbd Allāh i Yāfiʿī by Mīrān Muḥyī ’l-Dīn. ash 999/1590–1), i.o. d.p. 640 (ah 1012/1604), d.p. 596 (ah 1031/1621), Ethé 643 (ah 1089/1678), Cairo p. 502 (ah 1020/1611), ¶ Edinburgh 242 (old), Ivanow 242 (ah 1177/1763–4), Curzon 75 (late 18th or early 19th cent.), 1st Suppt. 857 (slightly defective at both ends. Early 19th cent.), Būhār 185 (lacunæ. 19th cent.), Berlin 19 (1) (begins with 101st anecdote).

(2) Tarjamah i Takmilah, a verse translation in 105 ḥikāyats made by “ʿAbdī”, who completed it in 1051/1641–2 in S̲h̲āh-Jahān’s reign: Sprenger 63 = Ivanow 742 (18th cent.).

[Subkī vi p. 103; al-Durar al-kāminah ii pp. 247–9; Nafaḥāt al-uns pp. 681–2; Safīnat al-auliyāʾ p. 68 (no. 62); K̲h̲azīnat al-aṣfiyāʾ i 114; Rauḍāt al-jannāt p. 457; Ency. Isl. under Yāfiʿī (Krenkow); Brockelmann ii pp. 176–7, Sptbd. ii pp. 227–8, where further references will be found.]

§ 1255. For the S̲h̲īrāz-nāmah, which was completed in 744/1343–4 by Aḥmad b. Abī ’l-K̲h̲air S̲h̲īrāzī and which contains notices of holy persons connected with S̲h̲īrāz, see no. 459 infra.

§ 1256. S̲h̲ams al-Dīn Aḥmad Aflākī was a disciple of Jalāl al-Dīn Rūmī’s grandson, Jalāl al-Dīn al-ʿĀrif, at whose request he wrote the Manāqib al-ʿārifīn.

Manāqib al-ʿārifīn, lives of Jalāl al-Dīn Rūmī, his father, successors and associates, begun in 718/1318–19,²⁵ completed in 754/1353–4²⁶ and divided into ten faṣls ((1) Bahāʾ al-Dīn Walad, his father, d. 628/1231, (2) Burhān al-Dīn Tirmid̲h̲ī, his spiritual guide, (3) Jalāl al-Dīn himself, b. 604/1207, d. 672/1273, (4) S̲h̲ams al-Dīn M. b. ʿAlī Tabrīzī, his friend and guide, (5) Ṣalāḥ al-Dīn Farīdūn Qūnawī known as Zarkūb, a friend and k̲h̲alīfah, d. 657/1258, (6) Ḥusām al-Dīn Ḥasan b. Ak̲h̲ī Turk, a k̲h̲alīfah, d. 683/1284, (7) Bahāʾ al-Dīn Sulṭān Walad, Jalāl al-Dīn’s son d. 712/1312,²⁷ (8) Jalāl al-Dīn Farīdūn, known as C̲h̲elebī Amīr ʿĀrif al-Balk̲h̲ī, Sulṭān Walad’s son, b. 670/1272, d. 719/1320, (9) C̲h̲elebī S̲h̲ams al-Dīn Amīr ʿĀbid, another of Sulṭān Walad’s sons, d. 739/1338 and succeeded by his brother Ḥusām al-Dīn Amīr Wājid, who died in 742/1342, (10) descendants of the foregoing s̲h̲aik̲h̲s): Ḥ. K̲h̲. vi p. 154, Blochet i 409 (ah 964/1556), 410 (Faṣls i-iii only. 16th cent.), 411–14 (all 17th cent.), 415 (18th cent.), Rieu i 345 b (slightly defective, ah 997/1589), 344b (17th cent.), Ethé 630 (ah 1027/1618), i.o. d.p. 734 (ah 1034/1624), 1120 (defective. 19th cent.), ¶ Flügel ii 1206 (1041/1632); Ivanow 240 (slightly defective, ah 1177/1763–4), Āṣafīyah i p. 324 no. 23, Berlin 587 (defective), Chanykov 103, Salemann-Rosen p. 19 no. 589, Upsala Zetterstéen 409, as well as several of the Istānbūl catalogues (see Horn p. 292).

Edition: Sawāniḥ i ʿumrī i ḥaḍrat i Maulānā Rūmī musammā bah Manāqib al-ʿārifīn, Āgrah 1897°.

French translation: Les saints des derviches tourneurs, récits traduits … et annotés par Cl. Huart, Paris 1918*, 1922* (Bibliothèque de l’École des Hautes Études, sciences religieuses, vols. 32 and 36).

Abridged Turkish translation of Faṣls i–viii: Has̲h̲t bihis̲h̲t (beginning Ḥamd i nā-maḥdūd awwal Muns̲h̲iʾ i kāʾināt), by an unknown translator: Flügel ii 1207 (ah 1015/1606).

English translation of extracts: The Mesnevī … of … Jelālu-’d-Dīn … er-Rūmī. Book the first … translated … by J. W. Redhouse, London 1881°* (Trübner’s Oriental Series), pp. 1–135.

Abridgment (with excision of all passages savouring of unorthodoxy): Khulāṣat al-Manāqib, by Aḥmad b. M., apparently a disciple of Jalāl al-Dīn Buk̲h̲ārī (d. 785/1383. See no. 1260 infra), Ivanow 241 (18th cent.).

Revised version: T̲h̲awāqib al-manāqib i auliyāʾ Allāh (a chronogram = 947/1540–1), by ʿAbd al-Wahhāb b. Jalāl al-Dīn M. al-Hamadānī,²⁸ who “revised and corrected the original work, curtailed it in some places by omitting superfluous stories and traditions, increased it in others by adding much needed explanations…. paid particular attention to dates, genealogy, etc.” and divided the new edition into a muqaddimah, nine d̲h̲ikrs or biographies (the tenth of the original being omitted) and a k̲h̲ātimah (containing the tārīk̲h̲ and a munājāt): Ḥ. K̲h̲. p. 154, Ross-Browne 218 (16th cent.), Ethé 631 (17th cent.).

Turkish translation of the revised version: Tarjamah i Manāqib i t̲h̲awāqib [?], written in 998/1590²⁹ by Darwīs̲h̲ Maḥmūd al-Maulawī and dedicated to the Sulṭān Murād [iii]: Browne Suppt. 1251 (Trinity R. 13, 1, Palmer p. 7), probably also Flügel ii 1208 (defective, beginning in the third biography).

¶ § 1257. Tawakkulī b. Ismāʿīl b. Ḥājjī al-Ardabīlī known as (al-mus̲h̲tahir bi-) Ibn i Bazzāz³⁰ mentions his uncle (ʿamm i muʾallif) Pīrah Aḥmad al-Ardabīlī³¹ as one of the disciples of the celebrated saint Ṣafī al-Dīn Isḥāq al-Mūsawī,³² the ancestor of the Ṣafawīs, and says that he himself and S̲h̲ams al-Dīn Ardabīlī called on the saint to condole with him on the death of his eldest son, K̲h̲wājah Muḥyī ’l-Dīn³³ In 726/1325 he was with the same S̲h̲ams al-Dīn at Marāg̲h̲ah.³⁴

Ṣafwat al-ṣafāʾ, or al-Mawāhib al-sanīyah fī ’l-manāqib al-Ṣafawīyah³⁵ (beginning al-Ḥ. l. ’llad̲h̲ī tajallā li-auliyāʾihi),³⁶ an account of the life, sayings and miracles of the aforementioned S̲h̲. Ṣafī al-Dīn Isḥāq (d. 12 Muḥarram 735/12 Sept. 1334), written in the time of his son and successor Ṣadr al-Dīn Mūsā,³⁷ completed in, or not very long before, 759/1358³⁸ and divided into a muqaddimah, twelve bābs and a k̲h̲ātimah:³⁹ Ḥ. K̲h̲. iv p. 105, Ethé 1842 (ah 759/1358, said to be an autograph), Leyden v p. 231 no. 2639 (ah 890/1485), Āyā Ṣōfyah 3099 = Tauer 434 ¶ (ah 896/1491), 2123 = Tauer 435 (ah 914/1509), Ḥakīmog̲h̲lū ʿAlī Pās̲h̲ā 775 = Tauer 436 (ah 947/1540), Bānkīpūr viii 662 (ah 1035/1625–6), Adabīyāt Kutubk̲h̲ānah-si 4675 = Tauer 437 (ah 1049/1639), Chanykov 90 (cf. Mélanges asiatiques i (St. Petersburg 1852) p. 543), Dorn 300 (from Ardabīl). A ms. written at Ardabīl in 1030/1621, which belonged to the late A. G. Ellis (= Ellis Coll. M. 163), is mentioned by Browne (Lit. Hist. iv p. 35). Ellis Coll. M. 164 is dated 964/1557.

Edition: Bombay 1329/1911°*⁴⁰ (ed. Aḥmad b. Karīm Tabrīzī).

Extracts (containing references to the S̲h̲īrwān-S̲h̲āhs): Mélanges asiatiques i (St. Petersburg 1852) pp. 543–8 (with French translation by Chanykov, pp. 549–52).

Description: Browne Lit. Hist. iv pp. 34–5, 38–9.

Revised edition (beginning S̲h̲arīftarīn d̲h̲ikrī) prepared at the command of S̲h̲āh Ṭahmāsp (reigned 930/1524–984/1576) by Abū ’l-Fatḥ al-Ḥusainī (cf. no. 21 infra), whose additions, according to Rieu, “appear to be confined to the preface and to the Khātimah, in which an account of the descendants of Ṣafī ud-Din is brought down to Shāh Ṭahmāsp”: Rieu i 345b (16th cent.), Browne Suppt. 837 (King’s 87), Mas̲h̲had iii fṣl. 14, mss., no. 68.

Turkish translation written in 949/1542–3, in S̲h̲āh Ṭahmāsp’s reign by M. Kātib “Nas̲h̲āṭī” S̲h̲īrāzī (M. al-Kātib yuʿraf bi-Nas̲h̲āṭī): Rieu Turkish Cat. p. 281 (16th cent.), Chanykov 91.⁴¹

§ 1258. To S̲h̲āh S̲h̲ujāʿ [i.e., according to Ethé, the Muẓaffarid, who reigned from 760/1359–786/1384] was dedicated—

A life of ʿAbd al-Qādir al-Jīlānī⁴² (beginning Sazāwār i ḥamd u t̲h̲anā Pāds̲h̲āhīst): Ethé 1800 (ah 1052/1642).

¶ § 1259. S. M. b. Mubārak b. M. ʿAlawī Kirmānī, called Amīr, or Mīr, i K̲h̲wurd,⁴³ was the grandson of S. M. b. Maḥmūd Kirmānī,⁴⁴ a merchant who in the course of his journeyings between Kirmān and Lahore used to meet S̲h̲. Farīd al-Dīn Ganj i S̲h̲akar⁴⁵ at Ajōd’han and became his disciple. After Farīd al-Dīn’s death [in 664/1265] he became the friend of S̲h̲. Niẓām al-Dīn Auliyā.⁴⁶ He died in ¶ 711/1311–12 and was buried at Delhi. His grandson M. b. Mubārak, received his initiation into Ṣūfism in childhood from S̲h̲. Niẓām al-Dīn. Subsequently he became the disciple of Naṣīr al-Dīn Maḥmūd C̲h̲irāg̲h̲ i Dihlī⁴⁷ It is stated in the K̲h̲azīnat al-aṣfiyāʾ on the authority of the S̲h̲ajarah i C̲h̲is̲h̲tīyah that he died in 770/1368–9.

¶ Siyar al-auliyāʾ fī maḥabbat al-Ḥaqq jalla wa-ʿalā, lives of C̲h̲is̲h̲tī⁴⁸ saints, written in the reign of Fīrōz-S̲h̲āh Tug̲h̲luq (752–90/1351–88), when the author was fifty years old, and divided into ten bābs ((1) s̲h̲aik̲h̲s of the order from the Prophet to Niẓām al-Dīn,⁴⁹ (2) k̲h̲alīfahs of Muʿīn al-Dīn Sijzī,⁵⁰ ¶ Quṭb al-Dīn Bak̲h̲tyār,⁵¹ and Farīd al-Dīn,⁵² (3) descendants of Farīd al-Dīn, relatives of Niẓām al-Dīn and Saiyids of the author’s family, (4) k̲h̲alīfahs of Niẓām al-Dīn, (5) some friends⁵³ who had the honour of being murīds and intimates of Niẓām al-Dīn (baʿḍī yārān i aʿlā kih bi-s̲h̲araf i irādat u qurbat i Sulṭān al-mas̲h̲āyik̲h̲ … mak̲h̲ṣūṣ u mus̲h̲arraf būdah and …), (6) duties of k̲h̲alīfahs and murīds, (7) forms of prayer used by Farīd al-Dīn and Niẓām al-Dīn, (8) mystic love and visions of God, (9) samāʿ (music, trances and dancing), (10) sayings and letters of Niẓām al-Dīn): Ivanow 243 (defective, ah 1040/1630–1), i.o. d.p. 668 (ah 1093/1682), Berlin 586 (lacks end of Bāb v and most of Bāb vi), Rieu iii 976a (extracts only. Circ. ad 1850), Āṣafīyah i p. 444 no. 939 (Bāb ix only. ah 1277/1860–1).

Edition: Delhi 1302/1885°*.

Urdu translation: Urdū tarjamah i kitāb i S. al-a., Lahore [1923*].

[Autobiographical statements in the Siyar al-auliyāʾ; Ak̲h̲bār al-ak̲h̲yār p. 97; Maṭlūb al-ṭālibīn, maṭlab 16 (Ethé col. 325 no. 45); D̲h̲ikr i jamīʿ i auliyāʾ i Dihlī; K̲h̲azīnat al-aṣfiyāʾ i p. 366; Nuzhat al-k̲h̲awāṭir p. 142; Raḥmān ʿAlī p. 82]

§ 1260. S. Jalāl al-Dīn Ḥusain b. Aḥmad Ḥusainī Buk̲h̲ārī, surnamed Mak̲h̲dūm i Jahāniyān, one of the great saints of India and a grandson of that S. Jalāl Buk̲h̲ārī, called S. Jalāl i Surk̲h̲, who migrated from Buk̲h̲ārā to India and died at Uc̲h̲h,⁵⁴ was born at Uc̲h̲h in 707/1308. He became a disciple of S̲h̲. Rukn al-Dīn Abū ’l-Fatḥ (see no. 1280, 3rd par. (8) footnote infra), associated with ¶ al-Yāfiʿī (see no. 1254 infra) at Mecca, and received the C̲h̲is̲h̲tī investiture from S̲h̲. Naṣīr al-Dīn C̲h̲irāg̲h̲ i Dihlī (see p. 942 n. 1). In consequence of his travels, which took him to Egypt, Syria, the two ʿIrāqs, K̲h̲urāsān. Balk̲h̲ and Buk̲h̲ārā, he is called Jahān-gas̲h̲t. He died on 10 D̲h̲ū ’l-Ḥijjah 785/3 Feb. 1384 and is buried at Uc̲h̲h. Two or three Ṣūfī works by him are recorded in the catalogues (e.g. ʿAlīgaṛh Subḥ. mss. p. 18 nos. 14, 15, Princeton 99). Collections of his utterances and teachings are the K̲h̲izānah i Jalālī (by Abū ’l-Faḍl b. Ḍiyāʾ ʿAbbāsī, if Ivanow 1st Suppt. 856 is indeed a part of that work), the K̲h̲ulāṣat al-alfāẓ Jāmiʿ al-ʿulūm, by ʿAlī b. Saʿd b. As̲h̲raf (Ivanow 1209), the Sirāj al-hidāyah (i.o. d.p. 1038), and a work of unknown title written by a descendant of the s̲h̲aik̲h̲ and divided into majlises, of which Ivanow 1210 is a fragment. A work based on his teachings is the K̲h̲izānat al-fawāʾid al-Jalālīyah composed in 752/1351 by Aḥmad Bahā b. Yaʿqūb (Ethé 2561, i.o. d.p. 998).

(Safar-nāmah i Mak̲h̲dūm i Jahāniyān), an account of travels (but perhaps not genuine, since the work seems not to be mentioned by the biographers and the mss. are (all ?) late): i.o. d.p. 1107 (ah 1130/1718), 1123 (18th cent.), Āṣafīyah i p. 442 nos. 775 (ah 1159/1746), 429, ii p. 836 no. 16 (ah 1188/1774), Lindesiana p. 159 no. 624 (ah 1240/1824–5), Madrās i 448.

Urdu translations: (1) Safar-nāmah i ḥaḍrat i Mak̲h̲dūm i Jahāniyān Jahān-gas̲h̲t, by M. ʿAbbās, Lucknow 1908* (described as 4th edition), (2) S.-n. i M. i J., Lahore 1909 (possibly the same translation).

[S̲h̲ams i Sirāj Tārīk̲h̲ i Fīrōz-S̲h̲āhī pp. 514–16; “Yūsufī” Maḥbūbīyah (see no. 1273 infra); Siyar al-ʿārifīn no. 13; Ak̲h̲bār al-ak̲h̲yār pp. 141–3; Firis̲h̲tah, Bombay 1831–2, vol. ii pp. 779–84, [Lucknow] 1281/1864–5 pp. 415–17; Gulzār i abrār no. 128: Dabistān i mad̲h̲āhib, tr. Shea and Troyer, New York 1937, p. 280; Safīnat al-auliyāʾ p. 116 (no. 157); Mirʾāt al-asrār, ṭabaqah xxi; Sawāṭiʿ al-anwār (Ethé col. 332²⁹); ʿAbd al-Ras̲h̲īd Tārīk̲h̲ i Qādirīyah fol. 47b; K̲h̲azīnat al-aṣfiyāʾ ii pp. 57–63; Beale Oriental biographical dictionary under Shaikh Jalal; Nuzhat al-k̲h̲awāṭir (in Arabic) pp. 28–35; Ency. Isl. under D̲j̲alāl (unsigned)].

§ 1261. Ḥājjī Rūmī was a k̲h̲alīfah of Maulānā Taqī al-Dīn M. Naqawī [Taqawī ?].

Taḥrīr al-muʿtaqid fī ḥālāt al-murs̲h̲id, a life of Taqī al-Din M. Naqawī⁵⁵ and his father ʿAlī Murtaḍā, surnamed Māh i S̲h̲aʿbān i Biyābānī and S̲h̲aʿbān al-Millah:⁵⁶ Rieu iii 1042a (circ. ad 1850).

¶ § 1262. S. Nūr Allāh S̲h̲ūs̲h̲tarī in his Majālis al-muʾminīn (p. 311²³) cites the K̲h̲ulāṣat al-manāqib as the work of Nūr al-Dīn Ja’far Badak̲h̲s̲h̲ī,⁵⁷ a disciple of S. ʿAlī Hamadānī (Maulānā N. al-D. J. B. kih az afāḍil i talāmid̲h̲ah i ūst dar kitāb i K̲h̲. al-m. d̲h̲ikr numūdah kih …). The ascription of the work to “ʿAlāʾī” (ocm. iii/1, p. 70: muṣannif kā nām “ʿAlāʾī” lik’hā hai) may be an inference from a poetical quotation, since “ʿAlāʾī” (in addition to “ʿAlī”) was used by S. ʿAlī Hamadānī as a tak̲h̲alluṣ (see Rieu ii p. 825a iii). Ethé’s reason for ascribing the work to S. ʿAlī himself is not clear.

K̲h̲ulāṣat al-manāqib, an account of the life and more especially the sayings of Amīr S. ʿAlī b. S̲h̲ihāb al-Dīn Hamadānī,⁵⁸ begun in 787/1385–6 in ¶ K̲h̲uttalān:⁵⁹ Berlin 6 (8), Bodleian 1264, Lahore Panjāb Univ. Lib. (see ocm. iii/1 (Nov. 1926) p. 70).

§ 1263. Ṣalāḥ b. Mubārak al-Buk̲h̲ārī became a disciple of K̲h̲wājah ʿAlāʾ al-Dīn ʿAṭṭār⁶⁰ in 785/1393 and was by him introduced to Bahāʾ al-Dīn Naqs̲h̲band, after whose death in 791/1389 he began to write his Anīs al-ṭālibīn.

Anīs al-ṭālibīn wa-ʿuddat al-sālikīn, or Maqāmāt i K̲h̲wājah Naqs̲h̲band, an account of Bahāʾ al-Dīn Naqs̲h̲band,⁶¹ his teachings and miracles: Ḥ. K̲h̲. i p. 487, Bānkīpūr xvi 1377 (an abridgment (foll. 55) beginning Ammā baʿd c̲h̲unānkih dar ẓuhūr aḥwāl u āt̲h̲ār i auliyā rā. ah 856/1452, ostensibly transcribed by ʿAbd al-Raḥmān Jāmī), 1376 (ah 994/1586), Ivanow 244 (beg. as Bānkīpūr xvi 1377. ah 952/1545–6), Ivanow Curzon 64 (ah 993/1585), Ethé 1851 (ah 1008/1599–1600), i.o. d.p. (Bilg. 428) (ah 1041/1631–2), d.p. 1185 (an abridgment), Blochet i 113 (11) (ah 1009/1600),⁶² Āṣafīyah iii p. 362 no. 236, Berlin 4 (23), Cairo p. 423 (apparently), Istānbūl (several copies, e.g. Fātiḥ 2560. See Horn p. 290, Brockelmann Sptbd. ii p. 282), Lahore Panjab Univ. Lib. (defective at end. See ocm. iii/1 (Nov. 1926) p. 70), Romaskewicz p. 3 no. 966a, Upsala Zetterstéen 472 (13) (defective).

¶ § 1264. S. Muʿīn al-Ḥaqq b. S̲h̲ihāb al-Ḥaqq b. M. Abū Jaʿfar b. S̲h̲āh Taqī al-Dīn⁶³ b. S̲h̲aʿbān al-Millah,⁶⁴ a Bhak’harī Saiyid by descent, was a native of Jhūnsī [Jhusi, near Allahabad], where his great-grandfather, S̲h̲āh Taqī al-Dīn died in 785/1384.⁶⁵ His father, S̲h̲ihāb al-Ḥaqq, was born in 760/1359 and died in 800/1397, leaving him an orphan at an early age. Desiring to ascertain his pedigree, he went via Multān, where he stayed with S̲h̲. Kabīr, to Bhak’har and was affectionately received by his relatives. He obtained from them a copy of an old nasab-nāmah alleged to have been brought to Bhak’har by their ancestor, S. M. Makkī, who according to him was born in 540/1145–6 and died in 644/1246–7. On this nasab-nāmah he based the Manbaʿ al-ansāb, which cannot have been completed earlier than 830/1426–7, the latest date mentioned in his genealogical account of his family.

Manbaʿ al-ansāb, an account of the Saiyids of Bhak’har and of various matters relating mainly to Ṣūfism in eleven⁶⁶ faṣls ((1) genealogy of Muḥammad, (2) genealogy of the Prophets, (3) history of Muḥammad, the twelve Imāms and the fourteen Maʿṣūms, (4) genealogical account of the Saiyids in Arabia and elsewhere, (5) account of the four Pīrs, of the fourteen k̲h̲ānawādahs and of some minor orders, (6) rules, observances and prayers of the Ṣūfīs, (7) doctrines of the philosophers and the Ṣūfīs concerning the soul, (8) differences of opinion on some ḥadīt̲h̲s relating to Ṣūfism, (9) the meaning of the words Āmantu bi-’llāh, (10) eulogies on the early Caliphs and the twelve Imāms, (11) the origin and destiny of man and the various classes of faqīrs), being Muʿīn al-Ḥaqq’s work retouched and greatly enlarged by his lineal descendant in the sixth degree, S. ʿAlī G̲h̲aḍanfar, commonly called Jār Allāh,⁶⁷² who lived probably about the close of the 10th/16th century, and who “professes to have added genealogical accounts of Sayyids of various countries, extracted from some standard historical works; further, a sketch of the Ṣūfī orders, borrowed from the Aḥvāl ul-Aṣfiyā and the Laṭāif i Ashrafī and finally the last six chapters of the work” (Rieu): Rieu i 348a (ah 1175/1761), iii 1042a (extracts ¶ only. Circ. ad 1850), Bānkīpūr Suppt. ii 2069 (lacunae. ad 1876), Āṣafīyah iii p. 718.

§ 1265. M. ʿAlī Sāmānī.

Siyar i Muḥammadī, a biography of the C̲h̲is̲h̲tī saint S. M. b. Yūsuf Ḥusainī known as Gēsū-darāz and Bandah-nawāz,⁶⁸ written in 831/1427–8: Āṣafīyah iii p. 198 no. 1374 (ah 1312/1894–5).

§ 1266. Abū ’l-Makārim b. ʿAlāʾ al-Mulk Jāmī⁶⁹

K̲h̲ulāṣat al-maqāmāt, a biography of S̲h̲. Aḥmad i Jām,⁷⁰ written at least partly in 840/1436–7, which is mentioned as the current year in Bāb ¶ 3 (jras. 1917 p. 355¹²), and divided into ten bābs and a faṣl: Ivanow 245 (foll. 106. Lacunæ. Late 17th cent.), i.o. d.p. 641 (17th cent.), Leningrad Asiat. Mus v 21 (a fragment corresponding to foll. 4–46 of Ivanow 245 and breaking off early in Bāb 8. 16th cent. ?).

Edition based on the Leningrad fragment: A biography of Shaykh Ahmad-i-Jam. By W. Ivanow (in jras. 1917, pp. 291–365).

§ 1269. ʿAbd al-ʿAzīz b. S̲h̲ēr Malik⁷¹ b. M. Wāʿiẓī wrote the two works mentioned below in the time of ʿAlāʾ al-Dīn Aḥmad S̲h̲āh ii, the Bahmanid ruler of the Deccan, who reigned from 838/1435 to 862/1457 and whose father, S̲h̲ihāb al-Dīn Aḥmad S̲h̲āh i (825/1422–838/1435), was not only a disciple and patron of the famous saint of Gulbargah, S. M. b. Yūsuf Ḥusainī surnamed Gēsū-darāz,⁷² but also an admirer of the still more famous saint, S̲h̲āh Niʿmat Allāh Walī, of Māhān, to whom he sent two missions.⁷³ ¶

(1)

Manāqib i ḥaḍrat i s̲h̲āh Niʿmat Allāh Walī,⁷⁴ dedicated to ʿAlāʾ al-Dīn Aḥmad S̲h̲āh: Rieu ii 833a (17t̲h̲ cent.).

(2)

Tārīk̲h̲ ḥabībī wa-tad̲h̲kirat murs̲h̲idī, a biography of Gēsū-darāz,⁷⁵ completed in 849/1445–6: Ivanow 246 (ah 1159/1746).

§ 1270. Mīm,⁷⁶ who was a k̲h̲alīfah of S̲h̲āh M. Ṣalāḥ Dūndē,⁷⁷ himself a k̲h̲alīfah of S̲h̲āh ʿUt̲h̲mān Akbar, wrote—

Ḥālāt i S̲h̲āh ʿ Ut̲h̲mān Akbar, an account of S̲h̲āh ʿUt̲h̲mān Akbar (b. at Jhūnsī in 737/1336–7, d. 821/1418–19), a son of Maulānā Taqī al-Dīn M. Naqawī (for whom see no. 1261, 1st footnote infra): Rieu iii 1042b (extract only. Circ. ad 1850).

§ 1271. M. b. Abī ’l-Qāsim was a disciple of S̲h̲. Aḥmad i K’haṭṭū کهتّو)), who is called also S̲h̲. Aḥmad i Mag̲h̲ribī.⁷⁸

¶ Malfūẓāt i Aḥmad i Mag̲h̲ribī, an account of the life and sayings of S̲h̲. Aḥmad i K’haṭṭū in sixteen faṣls (166 foll.): Ivanow 247 (18th cent.).

§ 1272. Aḥmad b. M., called Muʿīn al-fuqarāʾ, flourished probably in the 9th/15th century.

(Kitāb i Mullā-zādah), or (Risālah i Mullā-zādah), a list with some biographical details of celebrities, especially saints, buried at Buk̲h̲ārā:⁷⁹ Leningrad Mus. Asiat. (at least two copies, one of ad 1600 and another of 1289/1872. See Mélanges asiatiques vii (St. Petersburg 1876) p. 173), Leningrad Univ. 947b (Salemann-Rosen p. 49), 948b (ibid.), probably also 593c (Tad̲h̲kirah i s̲h̲uyūk̲h̲ i Buk̲h̲ārā, by A. b. M. called M. al-f. See Salemann-Rosen p. 13), Tashkent Univ. Semenov 64 (ah 1230/1814–15), r.a.s. P. 159 (2) (“An Account of the Holy and Learned Men of Bukhārā from ah 54 to 814”. Author not stated, ah 1246/1830–1), Majlis 225 (ah 1301/1883–4), Buk̲h̲ārā Semenov 92.

Edition: Buk̲h̲ārā 1904 (with the Tārīk̲h̲ i Buk̲h̲ārā of Nars̲h̲ak̲h̲ī (cf. no. 495, Editions (2) infra). See the Tashkent Univ. catalogue no. 64).

Extracts: W. Barthold Turkestan v epokhu Mongolskago nashestviya i p. 166–72.

Description: Barthold Turkestan, London 1928, p. 58.

§ 1273. “Yūsufī,” the author of the Maḥbūbīyah, is probably to be identified with Najm al-Dīn Yūsuf ibn Rukn al-Dīn M. Niʿam Allāh Gardēzī, the author of the Aurād i Yūsufī (for which see Ivanow 1st Suppt. 859). He was a disciple of S. Ḥāmid Kabīr and S. Rukn al-Dīn Abū ’l-Fatḥ, who were respectively the grandson and the great-grandson of the celebrated saint S. Jalāl al-Dīn Buk̲h̲ārī called Mak̲h̲dūm i Jahāniyān (d. 10 D̲h̲ū ’l-Ḥijjah 785/3 Feb. 1384 at Uchh: see no. 1260 infra). Probably, therefore, he flourished in the latter half of the 9th/15th century. S. Rukn al-Dīn Abū ’l-Fatḥ was (no doubt considerably) his junior and received instruction from him in the Qurʾān and some other Arabic books (cf. Maḥbūbīyah, i.o. d.p. 1107 foll. 2a, 97b), but this did not prevent Yūsufī from becoming his pupil in the ʿulūm i bāṭin.

Maḥbūbīyah, anecdotes of S. Jalāl al-Dīn Buk̲h̲ārī, called Mak̲h̲dūm i Jahāniyān, of his son, S. Maḥmūd Nāṣir al-Dīn, his grandson, S. Ḥāmid ¶ Kabīr, and his great-grandson, S. Rukn al-Dīn Abū ’l-Fatḥ: i.o. d.p. 1107a (ah 1130/1718), d.p. 658 (ah 1268/1851).

§ 1274. The well known poet, scholar and mystic Nūr al-Dīn ʿAbd al-Raḥmān b. Aḥmad Jāmī was born at K̲h̲arjird in the district of Jām⁸⁰ on 23 S̲h̲aʿbān 817/7 Nov. 1414 and died at Harāt on 18 Muḥarram 898/9 Nov. 1492.

Nafaḥāt al-uns min ḥaḍarāt al-quds, more or less chronologically arranged notices of about 567 saints from Abū Hās̲h̲im al-Ṣūfī (2nd/8th cent.) to Qāsim al-Anwār (d. 837/1433–4), as well as of 13 Ṣūfī poets from “Sanāʾī” to “Ḥāfiẓ” and 34 female saints, begun in 881/1476–7 at the request of Mīr ʿAlī S̲h̲īr (for whom see no. 1094 infra), completed in 883/1478–9 and constituting an enlarged, extended and linguistically modernized recension of ʿAbd Allāh Anṣārī’s Ṭabaqāt, which, as already mentioned (no. 1245 infra), is itself an enlarged Persian version of the Ṭabaqāt al-Ṣūfīyah of M. b. al-Ḥusain al-Sulamī: Ḥ. K̲h̲. vi p. 367 no. 13922, ʿĀs̲h̲ir p. 109 no. 177 (autograph according to Brockelmann Sptbd. ii p. 286), Blochet iv 2307 (ah 883/1478–9, transcribed from an autograph), iii 1676 (ah 895/1490, transcribed from an autograph), i 416 (ah 907/1501), 417 (ah 934/1527), iv 2300 (2) (ah 968/1561), i 418–20, Dorn 422 (2) (ah 883/1478 (?)), Leyden iii p. 19 no. 932 (ah 896/1491), Browne Coll. J. 6 (10) = Houtum-Schindler 35 (ah 902/1497), Browne Pers. Cat. 276 (16th–17th cent.), Suppt. 1321 (ah 1100/1688–9), 1322 (fairly old. King’s 118), Rieu i 349b (ah 916/1510. Said to have been collated with an autograph), 349a (ah 961/1554), 350a (Āgrah, ah 1012/1603. Calligraphic with 17 fine pictures), 350b (16th cent.), 350b (16th cent.), 350b (17th cent.), Flügel iii 1944 (ah 919/1513), Dresden no. 408 (ah 930/1524), Bānkīpūr Suppt. i 1780 (ah 932/1525–6), Bānkīpūr ii 181 (5) 204, 205, 206 (ah 1074/1663–4) 181 (5), Madras 446 (ah 939/1532–3), Bodleian 894 (3) (ah 941/1534), 895 (3) (ah 963/1556), 957 (old), 958 (n.d.), Peshawar 889 (ah 942/1535–6) Būhār 84 (ah 954/1547), Upsala 301 (ah 958/1551), Princeton 103 (ah 962/1554–5), Berlin 592 (ah 971/1563), 593 (ah 1021/1612), 594, 595, 596, 38 (2) (ah 1096/1684–5), Bombay Fyzee 4 (ah 972/1565), Ethé 1357 (8) (612 biographies, ah 980/1572), 1366 (549 biographies, ah 987/1579), 1362 (ah 990/1582), 1361 (611 biographies, ah 1023/1614), 1359 (620 biographies, n.d.), 1360 (612 biographies, ¶ n.d.), 1363–4, 1365 (597 biographies. ah 1065/1654–5), 1367, i.o. d.p. 774 (ah 1032/1622), 774B, Cairo p. 428 (ah 983/1575), p. 534 (ah 985/1577–8), pp. 427–8 (3 undated copies), Turin 94 (ah 995/1587), Rehatsek p. 104 no. 61 (ah 1002/1593–4), Āṣafīyah i p. 350 nos. 98 (ah 1007/1598–9), 32, 52, 53, 74, 113, Leningrad Asiat. Mus. (ah 1008/1599. See Mélanges asiatiques vii (1876) p. 401), Univ. 591–2 (Salemann-Rosen p. 20), 1184 (Romaskewicz p. 15), Ivanow Curzon 65 (with Lārī’s glosses, ah 1014/1605–6), 66, Ivanow 612 (2) (old), 248 (ah 1133/1720–1), 249 (ah 1144/1731–2), 250, Lindesiana p. 165 no. 527 (circ. ad 1700), ʿAlīgaṛh Subḥ. mss. p. 16 no. 88, Buk̲h̲ārā Semenov 112, Chanykov 102, Eton 39, 40 (selections), Lahore Panjāb Univ. (3 copies. See ocm, iii/i (Nov. 1926) pp. 71–2), Majlis 564, Tashkent Univ. 75, etc.

Editions: Calcutta 1858–9°* (The Nafahtáal-ons [sic] min hadharát al-qods, or the lives of the Soofis…. Edited by Mawlawis Gholám ’Iisa [,] ’Abd al Hamíd and Kabír al-Dín Ahmad, with a biographical sketch of the author, by W. Nassau Lees…. Lees’ Persian Series); [Bombay] Ḥaidarī Press, 1289/1872* (followed by the Silsilat al-d̲h̲ahab); Cawnpore 1885† (followed by the Silsilat al-d̲h̲ahab), 1893† (followed by the Silsilat al-d̲h̲ahab); Lahore 1897† (with Lārī’s Takmilah); Tashkent 1915 (with Lārī’s commentary. See Harrassowitz’s Bücher-Katalog 405 (1926) no. 856 and Buk̲h̲ārā Semenov pp. 14, 26).

Eastern-Turkish translation (abridged): Nasāʾim al-maḥabbah min s̲h̲amāʾim al-futuwwah, begun in 901/1495–6 by Mīr ʿAlī-S̲h̲īr “Nawāʾī” (see no. 1094 infra), who omitted many notices (e.g. all the female saints), added some new ones (e.g. 33 Indian saints from S̲h̲akar-ganj onwards) and concluded the work with an account of “Jāmī” himself: Rieu Turkish Cat. p. 274b.

Ottoman Turkish translation: Futūḥ al-mujāhidīn li-tarwīḥ qulūb al-mus̲h̲āhidīn,⁸¹ completed in 927/1521 by “Lāmiʿī”:⁸² Ḥ. K̲h̲. vi p. 367 ult., Schefer mss. turcs 1052 (ah 986/1579), Fleischer p. 522 no. 279, Vatican (see zdmg. 51 (1897) p. 40 no. 25).

Edition of the Ottoman Turkish translation: Istānbūl 1270/1854 (see Harrassowitz’s Bücher-Katalog 405 (1926) no. 1096, Zenker ii p. 39).

Arabic translation by Tāj al-Dīn b. Zakarīyāʾ b. Sulṭān al-ʿAbs̲h̲amī al-Umawī al-ʿUt̲h̲mānī al-Hindī al-Ḥanafī al-Naqs̲h̲bandī:⁸³ de Slane 1370 (ah 1104/1693), Cairo Arab. Cat. ii p. 75, Rāmpūr Arab. Cat. i p. 370.

¶ Urdu translation: Tarjamah i Nafaḥāt al-uns, by S. Aḥmad ʿAlī C̲h̲is̲h̲tī Niẓāmī. Edition: place ? date ? (Āṣafīyah iii p. 184 no. 249).

Commentaries:

(1) Ḥās̲h̲iyah i Nafaḥāt al-uns, “very meagre and almost of no importance” (Ivanow), written⁸⁴ at the request of Jāmī’s son, Ḍiyāʾ al-Dīn Yūsuf, by ʿAbd al-G̲h̲afūr Lārī,⁸⁵ who had heard the author explain difficult passages in the Nafaḥāt and who appended a k̲h̲ātimah,⁸⁶ or takmilah,⁸⁷ on Jāmī’s life and utterances, often absent from mss. of the Ḥās̲h̲iyah and often transcribed as an independent work: Ḥ. K̲h̲. vi p. 367⁹, i.o. d.p. 1152(c) (K̲h̲ātimah only. ah 947/1540–1), Ethé 1362 marg. (selections only ? ah 1042/1632–3), 1923 (37) (K̲h̲ātimah only. N.d.), Blochet i 421 (without K̲h̲ātimah. ah 963/1555), Cairo p. 428 (K̲h̲ātimah only ? ah 983/1575), Ivanow Curzon 65 (with K̲h̲ātimah. ah 1014/1605–6), Ivanow 249 marg. (without K̲h̲ātimah. ah 1144/1731–2), Curzon 67 (defective. Without K̲h̲ātimah), 68 (without K̲h̲ātimah), Berlin 593 marg. (without K̲h̲ātimah. ah 1021/1612), 594 marg. (without K̲h̲ātimah. Defective), 595 marg. (without K̲h̲ātimah. Portion only), 596 (with K̲h̲ātimah), 597 (without K̲h̲ātimah. Defective), Āṣafīyah i p. 346 no. 112 (ah 1156/1743–4), p. 414 no. 201, Rieu i 350b (with K̲h̲ātimah. 18th cent.), 351b (K̲h̲ātimah only. ah 1133/1721), ʿAlīgaṛh Subḥ. mss. p. 13 no. 27, Bodleian 960 (without K̲h̲ātimah), 958 (K̲h̲ātimah), Būhār 85, Buk̲h̲ārā Semenov 52–3 (both without K̲h̲ātimah), Tashkent Univ. 75 (K̲h̲ātimah only), etc.

(2) Ḥās̲h̲iyah i Nafaḥāt al-uns, meagre notes by K̲h̲wājah M. Dihdār “Fānī” S̲h̲īrāzī:⁸⁸ i.o. d.p 682 (ah 1108/1696), 990 (18th cent.), Bodleian 961 (fragment only).

¶ (3) Mukās̲h̲afāt i ʿAlī Akbar Wahbī (a chronogram = 1198/1784, the date of completion), explanations of the Ṣūfī terms by ʿAlī Akbar b. Mīrzā Asad Allāh b. Sirāj al-Ḥaqq Amr Allāh al-Maudūdī: Bānkīpūr ii 208 (2 vols., ending with the notice of M. b. al-Faḍl al-Balk̲h̲ī, the 119th in the Calcutta edition (pp. 130–1). 18th cent.).

Description: Notices et extraits xii pp. 287–436 (by Silvestre de Sacy, whose description relates to the ms. Blochet i 419).

Sources: The sources of Jami’s Nafahat, by W. Ivanow (in. jasb. n.s. 18 (1922) pp. 385–402); More on the sources of Jami’s Nafahat, by W. Ivanow (in jasb. n.s. 19 (1923) pp. 299–303).

Abridgments:

(1) K̲h̲ulāṣat al-Nafaḥāt, an abridgment containing utterances and often explanations of them but scarcely any dates or other biographical information, written not later than 923/1517, the date of the Bānkīpūr ms., by Jalāl, i.e. probably, as ʿAbd al-Muqtadir suggests, S̲h̲. Jalāl Harawī:⁸⁹ Bānkīpūr ii 207 (ah 923/1517), i.o. d.p. 642 (ah 968/1560–1).

¶ (2) K̲h̲ulāṣat al-Nafaḥāt, an abridgment made in 927/1521 by Maḥmūd b. Ḥasan b. Maḥmūd al-Ḥasanī al-Āmulī and containing 232 biographies, some of which relate to saints of Fārs and ʿIrāq not mentioned by Jāmī: Bodleian 959 (n.d.).

[Some biographical sources are mentioned in no. 18 infra: a fuller list will be given in the section Poetry. Meanwhile the following may be added—ʿAbd al-G̲h̲afūr Lārī’s K̲h̲ātimah to his Ḥās̲h̲iyah (see no. 1274, Commentaries (1) infra); Mīr ʿAlī-S̲h̲īr Majālis al-nafāʾis (cf. no. 1094 infra), first notice in Majlis iii (but this contains no biographical information), K̲h̲amsat al-mutaḥaiyirīn (cf. no. 1094, 2nd par., Turkī works (4) infra. Translated extracts in Belin’s Notice biographique pp. 101–58), Nasāʾim al-maḥabbah (see no. 1094, 2nd par., Turkī works (5) infra), at end; Laṭāʾif-nāmah pp. 96–7 (no biographical information); Tārīk̲h̲ i Ras̲h̲īdī (passages quoted in Mélanges asiatiques ix pp. 327, 355–8, and one of them in ocm. x/3 p. 153); Tuḥfah i Sāmī pp. 85–90; Haft iqlīm no. 264; K̲h̲azīnat al-aṣfiyāʾ i pp. 586–90; Jāmī … taʾlīf i ʿAlī Aṣg̲h̲ar Ḥikmat, Tihrān, ahs 1320/1942.]

§ 1275. ʿAlī b. Maḥmūd al-Abīwardī al-Kūrānī⁹⁰ Rauḍat al-sālikīn, a detailed life of the Naqs̲h̲bandī s̲h̲aik̲h̲ ʿAlāʾ al-Dīn M. b. M. b. Muʾmin al-Ābiz̲h̲ī [or al-Ābīzī]⁹¹ al-Qūhistānī, who was a disciple of Saʿd al-Dīn al-Kās̲h̲g̲h̲arī and who died in 892/1487,⁹² preceded by short notices of ten other s̲h̲aik̲h̲s (from ʿAbd al-K̲h̲āliq G̲h̲ujduwānī to ʿUbaid Allāh Aḥrār), who occur in the Naqs̲h̲bandī pedigree: Būhār 186 (ah 948/1541), Ethé 632 (defective at end).

List of the biographies: Ethé coll. 260–1.

§ 1276. Abū ’l-G̲h̲āzī Sulṭān Ḥusain b. Sulṭān Manṣūr b. Bāyqarā b. ʿUmar S̲h̲aik̲h̲ b. Tīmūr, virtually the last of the Tīmūrid kings of K̲h̲urāsān, was born at Harāt⁹³ in Muḥarram 842/June-July 1438. After Sulṭān Abū Saʿīd’s death (25 Rajab 873/8 Feb. 1469) he seized Harāt and ascended the throne there in Ramaḍān 873/March 1469. Having reigned for thirty-eight years he died on 11 Dhū ’l-Ḥijjah 911/5 May 1506. His patronage and that of his celebrated friend Mīr ʿAlī-S̲h̲īr “Nawāʾī” (see no. 1094 infra) made his court a brilliant centre of ¶ letters and art. “Jāmī,” “Hātifī,” “Hilālī,” Ḥusain Kās̲h̲ifī, ʿAbd Allāh Marwārīd, Mīr K̲h̲wānd, K̲h̲wānd-Amīr, Daulat-S̲h̲āh, Bihzād and Sulṭān ʿAlī Mas̲h̲hadī were among the famous men who found encouragement there. Sulṭān Ḥusain himself wrote poetry. A ms. of his Turkī dīwān is preserved in the Bibliothèque nationale at Paris. The Majālis al-ʿus̲h̲s̲h̲āq, which is ostensibly⁹⁴ the work of Sulṭān Ḥusain, is said by K̲h̲wānd-Amīr (Ḥabīb al-siyar iii, 3 p. 330⁷) and Bābur (Bābur-nāmah tr. ʿAbd al-Raḥīm p. 112⁸. Cf. Browne Lit. Hist. iii p. 457) to be the work of Mīr⁹⁵ Kamāl al-Dīn Ḥusain b. Maulānā S̲h̲ihāb al-Dīn Ṭabasī Kāzargāhī⁹⁶ Kamāl al-Dīn Ḥusain, who, according to K̲h̲wānd-Amīr, was well acquainted with the usual subjects of study and occasionally wrote poetry, laid claim to special knowledge of jafr and taṣawwuf. Leaving Ṭabas, he went to Ād̲h̲arbāyjān and lived for a time under the patronage of Sulṭān Yaʿqūb [Āq-quyūnlū, ah 884–96/1479–90]. He then migrated to Harāt, was appointed Warden of the shrine of K̲h̲wājah ʿAbd Allāh Anṣārī,⁹⁷ and wrote a commentary on the Manāzil al-sāʾirīn.⁹⁸ In 904/1498–9 Sulṭān Ḥusain appointed him to the office of Ṣadr.⁹⁹ The date of his death is not mentioned in the Ḥabīb ¶ al-siyar, but he seems to have been dead at the time of writing (930/1524 probably), since the past tense is used in speaking of him.

Majālis al-ʿus̲h̲s̲h̲āq, romantic and panegyrical accounts in ornate prose and verse of about seventy-six great mystics (beginning with Jaʿfar al-Ṣādiq), famous lovers (e.g. Majnūn), and kings, of whom the last is Sulṭān Ḥusain himself, begun in 908/1502–3 and completed in the following year:¹⁰⁰ Ḥ. K̲h̲. v p. 380, Leningrad Univ. 1024 (ah 909/1503–4. See Romaskewicz p. 13), 1076 (ah 972/1564–5. See Romaskewicz p. 13), 915 (see Salemann-Rosen p. 18), Bodleian 1271 (ah 959/1552. Pictures), 1272 (ah 1029/1619–20), 1273, Ethé 1870 (ah 973/1565), 1871 (defective and disordered. Pictures), Ḥakīm-og̲h̲lū ʿAlī Pās̲h̲ā 667 (ah 982/1574. See Duda Ferhād und Schīrīn p. 206), Nūr i ʿUt̲h̲mānīyah 4211 (ah 987/1579. See Duda Ferhād und Schīrīn p. 205), Blochet i 423 (late 16th cent. Pictures described in Revue des Bibliothèques, 1898, p. 392), 424 (16th cent.), 425 (late 16th cent. Pictures described in Revue des Bibliothèques 1898, p. 391), 426 (late 16th cent. Pictures described in Revue des Bibliothèques 1900 p. 195), 427 (ah 988/1580. Pictures described in Revue des Bibliothèques 1899, p. 60), Bānkīpūr viii 663 (16th cent. Pictures), Lālā Ismāʿīl 578 (ah 1050/1640–1. See Duda Ferhād und Schīrīn p. 206), Rieu i 351b (ah 1215/1800), 353a (first 26 majālis only. Early 18th cent.), Amīrī Efendī Pers. 93 (see Duda Ferhād und Schīrīn p. 206), Āṣafīyah i p. 472 no. 861 (ah 1146/1733–4), Āyā Ṣūfiyah 4238 (see Duda Ferhād und Schīrīn p. 206), Berlin 598 (Pictures), 599 (defective at beginning), Browne Suppt. 1140 (n.d.), Coll. D. 21(3), Flügel iii 1949, Leyden v p. 232 no. 2642, Majlis 671 (defective), Rāmpūr (Nad̲h̲īr Aḥmad 90. Pictures).

Editions: Lucknow 1870*; 1293/1876*; Cawnpore 1312/1897°.

Lists of the biographies: (1) G. Ouseley Biographical notices pp. 247–50, (2) Flügel iii pp. 427–8, (3) Rieu i pp. 352–3, (4) Ethé coll. 1036–9.

[For Sulṭān Ḥusain see Daulat-S̲h̲āh pp. 521–40 (abridged French translation by Silvestre de Sacy in Notices et extraits iv (An 7 [= 1798]) pp. 262–6); Majālis al-nafāʾis, majlis 8; Bābur-nāmah in the year 911 (pp. 103 penult-105¹⁶ in the Bombay edition of ʿAbd al-Raḥīm’s translation); Laṭāʾif-nāmah pp. 215–16 (majlis 8); Rauḍat al-ṣafāʾ; Ḥabīb al-siyar iii, 3, pp. 201 foll. (H. Ferté’s Vie de Sultan Hossein Baïkara traduit de Khondémir (Paris 1898) contains the early ¶ part of this narrative and, according to Bouvat,¹⁰¹ goes as far as p. 254 of Vol. iii [evidently in the Ṭihrān edition¹⁰²], in which according to the same authority the life of Sulṭān Ḥusain occupies pp. 239–83); Tuḥfah i Sāmī pp. 11–12; Maṭlaʿ al-saʿdain; Ency. Isl. under Ḥusain Mīrzā (H. Beveridge); Browne Lit. Hist. iii pp. 390–1; W. Barthold Herat unter Ḥusein Baiqara, dem Timuriden. Deutsche Bearbeitung von W. Hinz, Leipzig (d.m.g.) 1938 (a translation of Barthold’s article Mir-Ali-Shir i politicheskaya zhizn’ in Mir-Ali-Shir. Sbornik k pyatisotletiyu so dnya rozhdeniya, Leningrad 1928, pp. 100–64); etc.

For Kamāl al-Dīn Ḥusain see Ḥabīb al-siyar iii, 3, p. 330; Bābur-nāmah towards the end of the account of the year 911 (p. 112⁶ in the Bombay edition of ʿAbd al-Raḥīm’s translation); The Bābur-nāma in English i p. 280; Laṭāʾif-nāmah p. 161; Haft iqlīm pp. 192–3 (no. 154); Browne Lit. Hist. pp. 440, 457–8.]

§ 1277. Fak̲h̲r al-Dīn ʿAlī b. al-Ḥusain al-Wāʿiẓ al-Kās̲h̲ifī known as (al-mus̲h̲tahir bi-) al-Ṣafī¹⁰³ was the son of Ḥusain b. ʿAlī al-Wāʿiẓ al-Kās̲h̲ifī (for whom see nos. 20, 268 infra). In order to visit K̲h̲wājah ‘Ubaid Allāh he went twice from Harāt (L.-n. p. 166⁹) to Samarqand: towards the end of D̲h̲ū ’l-Qaʿdah 889/Dec. 1484 and again early in Rabīʿ ii 893/March 1488, as he himself tells us (Ras̲h̲aḥāt p. 2⁵), he was admitted to the presence of the saint and after every conversation made a written record of what he had heard. After his father’s death [in 910/1504–5] he succeeded him as preacher in the masjid i jāmiʿ at Harāt (H. al-s. iii, 3, p. 341). In 939/1532–3 after one year’s confinement at Harāt he went to G̲h̲arjistān and there completed his collection of anecdotes, the Laṭāʾif al-ṭawāʾif¹⁰⁴ for the amusement of the Sulṭān, S̲h̲āh Muḥammad, who had received him kindly. Rieu says that he died in 939/1532–3, probably on ¶ the authority of the Tuḥfah i Sāmī, though the printed text gives the incorrect date 909.

Of his works only the Maḥmūd u Ayāz is mentioned by name in the Ḥabīb al-siyar and the Tuḥfah i Sāmī. This mat̲h̲nawī, which according to the former was written in the same metre as the Lailā u Majnūn [of Niẓāmī] and was well known (dar miyān i mardum mas̲h̲hūr ast), seems now, if extant at all, to be extremely rare. Possibly the Berlin ms. 692 (2), which begins with the words Ai nām i tu ganj-nāmah i rāz and which contains the hemistich Sulṭān i jahān Ḥusain i g̲h̲āzīst, may be a copy of it,¹⁰⁵ since the Sulṭān Ḥusain referred to is more likely to be Sulṭān Ḥusain of Harāt than S̲h̲āh Sulṭān-Ḥusain the Ṣafawī, who is suggested in the Berlin catalogue. Neither the Maḥmūd u Ayāz nor the Ras̲h̲aḥāt is mentioned in the Rauḍāt al-jannāt, which speaks only of the Laṭāʾif al-ṭawāʾif, the Ḥirz al-amān min fitan al-zamān,¹⁰⁶ a work entitled Anīs al-ʿārifīn (fī ’l-mawāʿiẓ wa-l-naṣāʾiḥ wa-tafsīr al-āyāt wa-’l-ak̲h̲bār wa-’l-qiṣaṣ wa-’l-ḥikāyāt al-g̲h̲arībah)¹⁰⁷ and an abridgment of his father’s Asrār i Qāsimī¹⁰⁸

Ras̲h̲aḥāt i ʿain al-ḥayāt, or simply Ras̲h̲aḥāt (a chronogram = 909/1503–4, the date of completion), a memoir of Nāṣir al-Dīn ʿUbaid Allāh b. Maḥmūd S̲h̲ās̲h̲ī called K̲h̲wājah Aḥrār,¹⁰⁹³ with notices of some other Naqs̲h̲bandī s̲h̲aik̲h̲s, divided into a maqālah (chronologically arranged ¶ notices of Naqs̲h̲bandīs, p. 4 ult.), three maqṣads ((1) on Aḥrār, his parentage, early life, wanderings, etc., p. 207, (2) his sayings, p. 242, (3) his miracles, with notices of the disciples by whom they were related, p. 287), and a k̲h̲ātimah (on his death, p. 360): Ḥ. K̲h̲. iii p. 461 no. 6453, Lahore Panjāb Univ. Lib. (2 copies dated 978/1570–1 and 1006/1597–8. See ocm. iii/1 (Nov. 1926), p. 72), Ethé 633 (ah 984/1577), 634 (collated in 1041/1632), 635 (n.d.), i.o. d.p. 653 (ah 985/1577), Ivanow 252 (ah 995/1587), 253 (ah 1005/1596–7), 254 (ah 1141/1728–9), 255 (defective. 19th cent.), Ivanow Curzon 69 (ah 1013/1605), 703 (early 19th cent.), Āṣafīyah i p. 320 no. 1 (ah 1000/1591–2), no. 5 (ah 1017/1608–9), p. 346 no. 61 (ah 1085/1674–5), p. 438 no. 128, Velyaminov-Zernov p. 865 no. 9 (ah 1023/1614), Bānkīpūr viii 664 (ah 1036/1627), Suppt. i 1781 (defective. 17th cent.), Rieu i 353a (ah 1074/1664), Berlin 600 (ah 1080/1669), Princeton 460 (ah 1092/1681), Blochet i 422 (17th cent.), Edinburgh 243 (17th cent.), Tashkent Univ. Semenov 72 (17th cent.), 71 (ah 1250/1834), Peshawar 978 (ah 1111/1699–1700), Būhār 86 (ah 1286/1869), ʿAlīgaṛh Subḥ. mss. p. 60 no. 7, Bodleian 360 (n.d.), Buk̲h̲ārā Semenov 73, Chanykov 101, Dorn 310, Gotha p. 121 no. 32a (contains the Maqālah only), Salemann-Rosen p. 16 no. 293.

Editions: Lucknow 1890°; Cawnpore 1911–12* (described as a seventh edition); Tashkent 1329/1911 (see Ency. Isl. under Ṣafī and Barthold’s Ulug Beg, tr. Hinz, p. 234).

Description: The Rashahat-i-ʿainal-hayat (Tricklings from the fountain of life). By H. Beveridge (in jras. 1916, pp. 59–75).

List of the biographies in the maqālah: Gotha pp. 122–26.

Persian commentary: Tauḍīḥ al-Ras̲h̲aḥāt, by M. Ḥusain b. M. Hādī al-ʿAqīlī al-ʿAlawī al-S̲h̲īrāzī, who based it on the explanations of his spiritual guide Ḥabīb Allāh: Bānkīpūr viii 665 (ah 1186/1772).

Arabic translation: Taʿrīb (or Tarjamat) Ras̲h̲aḥāt ʿain al-ḥayāt written in 1029/1620 by Tāj al-Dīn b. Zakarīyāʾ b. Sulṭān al-ʿAbs̲h̲amī al-Umawī al-ʿUt̲h̲mānī al-Hindī al-Ḥanafī al-Naqs̲h̲bandī:¹¹⁰ Cairo Arab. Cat. ii p. 75, 2nd ed. i p. 202, Paris de Slane 2044.

¶ Edition of an Arabic translation:¹¹¹ Mecca 1307/1889–90 (with a continuation (d̲h̲ail), Nafāʾis al-sāniḥāt fī tad̲h̲yīl al-bāqiyāt al-ṣāliḥāt,¹¹² by M. Murād b. ʿAbd Allāh al-Qāzānī al-Manzilawī (tawallud^an) al-Makkī (tawaṭṭun^an), who was alive at the time of publication. See Sarkis Dictionnaire encyclopédique de bibliographie arabe col. 1481, Brockelmann Sptbd. ii p. 287, and the catalogue of the Bombay bookseller G̲h̲ulām-Rasūl Sūratī for 1914–15 p. 177).

Turkish translations: (1) completed in 993/1585 by M. Maʿrūf b. M. S̲h̲arīf al-ʿAbbāsī, Qāḍī of Smyrna: Ḥ. K̲h̲. iii p. 463, Rieu Turkish cat. p. 74 (less than the first half of the Maqālah). Editions of M. Maʿrūf’s translation: Istānbūl 1236/1820–1; Būlāq 1256/1840–1. (2) by ʿĀrif C̲h̲elebī: Bānkīpūr (ah 1046/1636–7, autograph. See Bānkīpūr Pers. Cat. viii p. 26), Berlin Turkish Cat. p. 31 (small portion only).

It is not clear from the description whether Velyaminov-Zernov 5 (p. 859) is one of the above translations or another.

[Laṭāʾif-nāmah p. 166; Ḥabīb al-siyar iii, 3, p. 341; Tuḥfah i Sāmī p. 68 (in Ṣaḥīfah iv); Nafāʾis al-maʾāt̲h̲ir under “Fak̲h̲rī” (Sprenger p. 52); K̲h̲azīnah i ganj i Ilāhī (Sprenger pp. 80 and 83); Mak̲h̲zan al-g̲h̲arāʾib no. 1902; Rauḍāt al-jannāt p. 257²¹ (quotes from the Riyāḍ al-ʿulamāʾ); Bānkīpūr viii p. 24; Ency. Isl. under Ṣafī (V. F. Büchner); Brockelmann Sptbd. ii p. 286.]

§ 1278. M. b. Burhān al-Dīn Samarqandī called Maulānā M. Qāḍī¹¹³ became a disciple of the great Naqs̲h̲bandī saint, K̲h̲wājah ʿUbaid Allāh Aḥrār,¹¹⁴ in 885/1480 (Ras̲h̲aḥāt p. 344¹³) and waited upon him for nearly twelve years. After ʿUbaid Allāh’s death he went to Tās̲h̲kand (Tārīk̲h̲ i Ras̲h̲īdī tr. Ross p. 213) and remained there until the destruction of the town [by S̲h̲aibānī K̲h̲ān Uzbak in 908/1503]. Having migrated to Buk̲h̲ārā, he was well received by Maḥmūd Sulṭān, S̲h̲aibānī’s brother, who became his disciple for one winter (ibid.). In 916/1510 after the crushing defeat of the Uzbaks at Marw by S̲h̲āh Ismāʿīl’s forces he left Buk̲h̲ārā for Andujān and Ak̲h̲sī (op. cit. pp. 214 and 277, in the latter of which places he is said to have left Samarqand [sic] and gone to Andujān). While resident in Farg̲h̲ānah he was often visited by Ḥaidar Mīrzā Dūg̲h̲lāt (op. cit. p. 278. Ḥaidar Mīrzā, born in 905/1499–1500, was then a mere boy), and he gained many followers and devotees (op. cit. p. 342). He was between sixty and seventy ¶ years of age when he died in 921/1516¹¹⁵ at Tās̲h̲kand, where he had gone from Ak̲h̲sī on a visit to Suyunjuk K̲h̲ān (ibid.).

(1)

Silsilat al-ʿārifīn, an account of K̲h̲wājah ʿUbaid Allāh: Ḥ. K̲h̲. iii p. 607 no. 7211, ʿAlīgaṛh Subḥ. mss. p. 15 no. 71.

(2)

Tad̲h̲kirat al-auliyāʾ (beg. Bi-gū, ai murg̲h̲ i zīrak, ḥamd i Maulāʾī kih hast ū-rā * Sipās etc.), perhaps identical with the preceding work: Chanykov 100 (ah 1189/1775).

[Bayān i aḥwāl i Maulānā m.q. (see no. 1285 infra); Ras̲h̲aḥāt pp. 344–7; Tārīk̲h̲ i Ras̲h̲īdī, tr. Ross, pp. 212–14, 277–9, 341–2, and elsewhere (see the index under Hazrat Mauláná Muhammad Kázi (but the Maulānā M. who escaped with Ḥaidar to Badak̲h̲s̲h̲ān was a different person), and under Muhammad Kazi); Gulzār i abrār no. 195; Ṭabaqāt i S̲h̲āh-Jahānī; Sanawāt al-atqiyāʾ fol. 271b; K̲h̲azīnat al-aṣfiyāʾ i pp. 597–8; Rieu ii 859b.]

§ 1279. Quṭb al-ʿālam¹¹⁶ ʿAbd al-Quddūs b. Ismāʿīl b. Ṣafī al-Dīn Ḥanafī¹¹⁷ Gangōhī¹¹⁸ was the disciple, brother-in-law and k̲h̲alīfah of S̲h̲. M. b. ʿĀrif b. Aḥmad ʿAbd al-Ḥaqq [Rudaulawī], “but got besides an investiture from almost all the Khânwâdas or Ṣûfic branches” (Ethé col. 336). He spent thirty-five years in Rudaulī,¹¹⁹ migrated thence in 896/1491, early in the reign of Sulṭān Sikandar Lōdī [894–923/1489–1517], at the suggestion of his disciple ʿUmar K̲h̲ān Kāsī, one of the Sulṭān’s amīrs, to S̲h̲āhābād, “near Delhi,”¹²⁰ where he remained another thirty-five years. In 932/1525–6, when Bābur defeated and killed Sulṭān Ibrāhīm b. Sikandar Lōdī and sacked S̲h̲āhābād, ʿAbd al-Quddūs moved to Gangōh, where after fourteen years he died in 944/1537 or 945/1537 at the age of eighty-four.

Ṣūfī works by him are (1) Nūr al-hudā (ms.: Ethé 1924 (14)), (2) Qurrat al-aʿyun (ms.: Ethé 1924 (16)), (3) Rus̲h̲d-nāmah or Risālah i Rus̲h̲dīyah (Edition: Jhajjar 1312/1897°.¹²¹ mss.: ʿAlīgaṛh Subḥ. mss. p. 16 no. 75, Princeton 113). A collection of his letters on Ṣūfī subjects (Maktūbāt i ʿAbd al-Quddūs or Maktūbāt i Quddūsīyah) was made by his disciple Bud’han Jaunpūrī (Edition: Delhi 1287/1870°*. mss.: Bodleian 1275, Ethé 1873), and there exists a collection of Ṣūfī ¶ dicta, Laṭāʾif i Quddūsī, compiled by S̲h̲. Rukn al-Dīn (Edition: Delhi 1311/1894. ms.: i.o. d.p. 1099).

Anwār al-ʿuyūn fī asrār al-maknūn, anecdotes of Aḥmad ʿAbd al-Ḥaqq Rudaulawī:¹²² Aṣafīyah i p. 486 no. 575 (? Malfūẓ i S̲h̲. A. ʿA. al-Ḥ.).

Editions: ʿAlīgaṛh 1905*; Lucknow [1909*. With an Urdū translation by K̲h̲alīl al-Raḥmān C̲h̲aud’hurī].

[Ak̲h̲bār al-ak̲h̲yār pp. 221–4; Zubdat al-maqāmāt pp. 96–101; Safīnat al-auliyāʾ p. 101 (no. 118); Mirʾāt al-asrār, ṭabaqah 23; Sawāṭiʿ al-anwār no. 30 (Ethé col. 336); K̲h̲azīnat al-aṣfiyāʾ i pp. 416–18.]

§ 1280. Ḥāmid b. Faḍl Allāh known as (al-maʿrūf bi-) Darwīs̲h̲ Jamālī (Siyar al-ʿārifīn, Ethé 637, fol. 2b²), i.e. S̲h̲aik̲h̲, or Mullā, “Jamālī” Kanbō¹²³ Dihlawī, used at first the tak̲h̲alluṣ “Jalālī”,¹²⁴ but changed it to “Jamālī” at the suggestion of his pīr, Samāʾ al-Dīn,¹²⁵ who died in 901/1496. He himself tells us that after visiting the two holy cities, the Mag̲h̲rib, the Yemen, Palestine, Rūm, Syria, the two ʿIrāqs, Ād̲h̲arbāyjān, Gīlān, Māzandarān and K̲h̲urāsān¹²⁶ he returned to Delhi and to the presence of his revered master, Samāʾ al-Dīn. The names of some Ṣūfīs met in the course of these wanderings are mentioned in the Siyar al-ʿārifīn¹²⁷ and these might provide clues to the chronology. “Jamālī’s” visit to Harāt, for example, and his meetings with Jāmī cannot have taken place later than 898/1492, the year in which Jāmī died. It seems probable that at the time of his travels he was still quite young. According to ʿAbd al-Ḥaqq¹²⁸ his career began in the reign of Sulṭān Sikandar Lōdī [894–923/1488–1517]. He was one of ¶ the Sulṭān’s intimate friends.¹²⁹ An elegy (mart̲h̲iyah) on this Sulṭān is one of the poems from which quotations are given by Nawwāb Ṣadr-Yār-Jang (ocm. x/1 p. 156). Odes were written by him also in praise of Bābur [932–7/1526–30] and Humāyūn [937–63/1530–56]. He accompanied the latter on his expedition to Gujrāt and died there on 10 D̲h̲ū ’l-Qaʿdah 942/1 May 1536.¹³⁰ “His tomb, a very elegant little building of white marble, is a short distance s.e. of the Koṭob minár, eleven miles from Dilly” (Sprenger p. 446). He left two sons, of whom the elder, S̲h̲. ʿAbd al-Raḥmān¹³¹ Gadāʾī Kanbō,¹³² became Ṣadr in Akbar’s reign.

Badāʾūnī, who describes “Jamālī” as a famous poet¹³³ (s̲h̲āʿir i mas̲h̲hūr, M. al-t. iii p. 76⁸), says that in addition to the Siyar al-ʿārifīn he wrote other works in prose and verse (u g̲h̲air i ān naẓm u nat̲h̲r i dīgar dārad, M. al-t. i p. 326¹), including a dīwān of 8,000 or 9,000 verses. Of his dīwān only two manuscripts are at present known to exist, one, probably complete or nearly so, at Rāmpūr (described briefly by Nad̲h̲īr Aḥmad (no. 179) and much more fully by Imtiyāz ʿAlī “ʿArs̲h̲ī” (ocm xi/1 pp. 76–8)), and another, defective at both ends and containing only qaṣāʾid,¹³⁴ tarkīb-bands and marāt̲h̲ī, in the private library of Nawwāb Ḥabīb al-Raḥmān K̲h̲ān S̲h̲irwānī (see ocm. x/1 pp. 147–59). The latter library possesses also a Ṣūfī mat̲h̲nawī, Mirʾāt al-maʿānī (ocm. x/1 pp. 145–7), which according to Imtiyāz ʿAlī is not rare [though no copies seem to be recorded in published catalogues]. Another mat̲h̲nawī, Mihr u māh (ocm. xi/1 p. 75), seems not to be extant.

Siyar al-ʿārifīn,¹³⁵ completed in Humāyūn’s reign [i.e. not earlier than 937/1530, nor later than 942/1536, the year of the author’s death] and devoted to the lives of fourteen¹³⁶ C̲h̲is̲h̲tī¹³⁷ saints, namely (1) Muʿīn al-Dīn Ḥasan Sijzī C̲h̲is̲h̲tī,¹³⁸ (2) Badr al-Dīn Maḥmūd Mūyīnah-dūz ¶ K̲h̲ujandī,¹³⁹ (3) Bahāʾ al-Dīn Zakarīyāʾ [Multānī],¹⁴⁰ (4) Quṭb al-Dīn Bak̲h̲tyār Ūs̲h̲ī,¹⁴¹ (5) Farīd al-Dīn Masʿūd [Ganj i S̲h̲akar],¹⁴² (6) Ṣadr al-Dīn ʿĀrif,¹⁴³ (7) Niẓām al-Dīn M. [Auliyāʾ] Badāʾūnī,¹⁴⁴ (8) Rukn al-Dīn Abu ’l-Fatḥ,¹⁴⁵ (9) S̲h̲. Ḥamīd al-Dīn [Siwālī] Nāgaurī,¹⁴⁶ (10) Najīb [al-Dīn] Mutawakkil,¹⁴⁷ (11) Jalāl al-Dīn Abū ’l-Qāsim Tabrīzī,¹⁴⁸ (12) Naṣīr al-Dīn ¶ Maḥmūd Awad’hī,¹⁴⁹ (13) S. Jalāl al-Dīn Mak̲h̲dūm i Jahāniyān Buk̲h̲ārī,¹⁵⁰ (14) Samāʾ al-Dīn: Lindesiana p. 162 no 115 (ah 964/1556–7), Rieu i 354a (omits no. 2. ah 1019/1610), 355a (ah 1131/1719), Ethé 637 (ah 1043/1634), 638 (lacks no. 2. N.d.), 639 (a shorter redaction, ah 1123/1711), Berlin 590 (lacks no. 14. ah 1085/1674), 591, Ivanow Curzon 71 (18th cent.), Bānkīpūr Suppt i 1782 (late 18th cent.).

Edition: Delhi 1311/1893°.

Description: ocm. ix/3 (May 1933) pp. 44–7 (by Yā-Sīn K̲h̲ān Niyāzī).

[Tārīk̲h̲ i S̲h̲ēr-S̲h̲āhī (an Urdū translation of the passage is given in ocm. ix/3 p. 35); Ak̲h̲bār al-ak̲h̲yār pp. 227–9; Ṭabaqāt i Akbarī i p. 340; Haft iqlīm no. 393; Badāʾūnī Muntak̲h̲ab al-tawārīk̲h̲ i pp. 325–6; Kalimāt al-ṣādiqīn no. 91; Ṭabaqāt i S̲h̲āh-Jahānī; K̲h̲azīnah i ganj i Ilāhī; Mirʾāt al-ʿālam; Riyāḍ al-auliyāʾ; Safīnah i K̲h̲wushgū no. 43; Muntak̲h̲ab al-as̲h̲ʿār no. 137; Riyāḍ al-s̲h̲uʿarāʾ; K̲h̲izānah i ʿāmirah pp. 177–9 (no. 27); Ātas̲h̲-kadah no. 751; Ṣuḥuf i Ibrāhīm; K̲h̲ulāṣat al-afkār no. 67; Mak̲h̲zan al-g̲h̲arāʾib no. 493; Nis̲h̲tar i ʿis̲h̲q; Natāʾij al-afkār; S. Aḥmad K̲h̲ān Ā̲t̲hār al-ṣanādīd (in Urdu), Delhi 1270/1853, p. 47; K̲h̲azīnat al-aṣfiyāʾ ii p. 84; S̲h̲amʿ i anjuman p. 106; Carr Stephen The archæology … of Delhi pp. 171–3; Rieu i p. 354a; Raḥmān ʿAlī p. 43; Bānkīpūr Suppt. i pp. 43–4; Sikandar Lōdī aur us-kē baʿḍ fārisī muṣannifīn, by Yā-Sīn K̲h̲ān “Niyāzī” (in ocm. ix/3 (May 1933) pp. 37–48); Taṣānīf i S̲h̲aik̲h̲ “Jamālī” Dihlawī (in Urdu) by Nawwāb Ḥabīb al-Raḥmān K̲h̲ān S̲h̲irwānī (in ocm. x/1 (Nov. 1933) pp. 145–59); Istidrākāt (in Urdu) by Imtiyāz ʿAlī “ʿArs̲h̲ī” (in ocm. xi/1 (Nov. 1934) pp. 74–8).]

§ 1281. M. b. Yaḥyā b. Yūsuf al-Rabaʿī al-Tādifī, or al-Tād̲h̲ifī, al-Ḥalabī al-Ḥanbalī was born in 899/1493–4 and died at Aleppo in Shaʿbān 963/1556.

Qalāʾid al-jawāhir fī manāqib al-S̲h̲aik̲h̲ ʿAbd al-Qādir, an Arabic account of ʿAbd al-Qādir al-Jīlānī¹⁵¹ and some of his disciples and contemporaries: Ḥ. K̲h̲. iv, p. 565, no. 6557, Bānkīpūr xii 752, etc. (see Brockelmann Sptbd. i p. 777, ii p. 463).

Edition: Cairo 1303/1886° (see Ellis ii, col. 274).

Persian translation of selected parts written in 1012/1603–4 by Ḥusain b. S̲h̲. Ṣābir Sindī: Qalāʾid al-jawāhir, i.o. d.p. 704 (defective at the end and elsewhere. 18th cent.).

[M. Rāg̲h̲ib al-Ṭabbāk̲h̲ Iʿlām al-nubalāʾ bi-taʾrīk̲h̲ Ḥalab al-s̲h̲ahbāʾ pp. 25–6; Sarkis Dictionnaire encyclopédique de bibliographie arabe, col. 287; Brockelmann Sptbd. ii p. 463.]

¶ § 1282. Abū ’l-Muḥsin M. Bāqir b. M.ʿAlī wrote in 947/1540–1—A history of the Naqs̲h̲bandī order in a muqaddimah, four maqṣads ((1) s̲h̲aik̲h̲s prior to Bahāʾ al-Dīn, (2) Bahāʾ al-Dīn, (3) s̲h̲aik̲h̲s from the time of Bahāʾ al-Dīn to that of Aḥrār, (4) Aḥrār) and a k̲h̲ātimah: Ethé 636 (16th cent.).

§ 1283. An unknown disciple of Mak̲h̲dūm i Aʿẓam Aḥmad b. Saiyid Jalāl al-Dīn K̲h̲wājagī Kāsānī¹⁵² completed in 949/1542—

Maqāmāt i ḥaḍrat i Mak̲h̲dūm i Aʿẓam: Tashkent Univ. Semenov 74 (1).

§ 1284. Maḥmūd b. S̲h̲. ʿAlī b. ʿImād al-Dīn G̲h̲ujduwānī.

Miftāḥ al-ṭālibīn, a large biography of S̲h̲. Kamāl al-Dīn K̲h̲wārazmī,¹⁵³ at one time head of the Kubrawī order, written in 950/1543–4: Samarqand V. L. Vyatkin’s private library (see Semenov Kurzer Abriss p. 4).

Extracts: Zapiski Vostochn. Otd. Imp. Russ. Arkheol. Obshchestva xv pp. 205–12 (ed. W. Barthold).

§ 1285. An unknown author, who had received his information from disciples of Maulānā M. Qāḍī, wrote—

Bayān i aḥwāl i ḥaḍrat i Maulānā M. Qāḍī, an account of M. b. Burhān al-Dīn Samarqandī called Maulānā M. Qāḍī (for whom see no. 1278 infra): Rieu ii 859b (19th cent.).

§ 1286. S̲h̲ams al-Dīn al-Qādirī or, more fully, S̲h̲ams al-Dīn Abū ’l-Fatḥ Muḥammad b. S̲h̲. Isḥāq Walī Allāh al-Qādirī b. Quṭb al-Anām S̲h̲aik̲h̲ al-Islām S̲h̲ams al-Dīn Muḥammad al-Qādirī al-Multānī, was fifty years old when he wrote his Mak̲h̲āzin al-Qādirīyah in the second half of the 10th/16th century,¹⁵⁴ apparently at Bīdar¹⁵⁵ in the Deccan. He had previously written in Arabic an account of his grandfather’s miracles.

Mak̲h̲āzin al-Qādirīyah, a defence of ʿAbd al-Qādir al-Jīlānī against the attacks of ignorant persons: Rieu ii 874 (ah 1130/1717), Ivanow 1326 (2) (lacking the first three of the eleven mak̲h̲zans. ah 1142/1729–30), ¶ Āṣafīyah i p. 474 no. 919 (ah 1199/1785), i.o. d.p. 730 (defective at end. 18th cent.).

§ 1287. In 972/1564–5¹⁵⁶ was written—

Risālah dar aḥwāl i ḥaḍrat i Kamāl al-Dīn i K̲h̲wārazmī:¹⁵⁷ Āṣafīyah iii p. 164 no. 168.

§ 1288. Maulānā Kamāl al-Dīn Maḥmūd Andujānī, [=Maḥmūd G̲h̲ujduwānī ?], who was a friend and confidant of “the great and highly renowned” S̲h̲. Quṭb al-Dīn [Kamāl al-Dīn ?] Ḥusain [K̲h̲wārazmī ?], wrote in 949/1542–3 a work entitled Miftāḥ al-ṭālibīn [cf. no. 1284 infra]. An abridgment of that work was made by a pupil of S̲h̲. Quṭb al-Dīn Ḥusain and enlarged by the addition of “many new and valuable details”. In 973/1565–6 the same pupil, whose name has not been ascertained,¹⁵⁸ abridged his own abridgment under the title Jāddat al-ʿās̲h̲iqīn.

Jāddat al-ʿās̲h̲iqīn, on the mystical doctrine, especially on the life and miracles of S̲h̲. Quṭb al-Dīn [Kamāl al-Dīn ?] Ḥusain: Ethé 1877 (ah 989/1581), ʿAlīgaṛh Subḥ. mss. p. 18 no. 1.

§ 1289. Ḥusain Ḥāfiẓ Qazwīnī (or Tabrīzī)¹⁵⁹ settled in Damascus and there met S̲h̲. Bahāʾ al-Dīn al-ʿĀmilī.

Rauḍāt al-jinān wa-jannāt al-janān,¹⁶⁰ completed in 975/1567–8: Mas̲h̲had 14, mss., no. 35 (“jild i t̲h̲ānī”, i.e. Rauḍah vii to the end of the work).

§ 1290. Nūr al-Dīn M. b. Ḥusain b. ʿAbd Allāh b. Pīr Ḥusain b. S̲h̲ams al-Dīn al-Qazwīnī.

Silsilah-nāmah i K̲h̲wājagān i Naqs̲h̲band, a spiritual pedigree of Naqs̲h̲bandī s̲h̲aik̲h̲s with biographical information about some of them, ¶ composed in 978/1570–1: Blochet i 428 (ah 993/1585, copied from an autograph), Lālah-lī 1381, Ḥamīdīyah p. 110 no. 155.

§ 1291. Bābā Dāwud K̲h̲ākī Kas̲h̲mīrī Suhrawardī, a devoted disciple of S̲h̲. Ḥamzah Kas̲h̲mīrī,¹⁶¹ used often to visit the members of his order at Multān. He was hostile to the C̲h̲ak dynasty, accompanied the army sent by Akbar to invade Kas̲h̲mīr and died in 994/1586, soon after their arrival in the country. Of his works M. Aʿẓam mentions (1) Wird al-murīdīn, (2) Dastūr al-sālikīn, a commentary on the preceding, (3) Qaṣīdah i Jalālīyah, and (4) Risālah i g̲h̲uslīyah.

Wird al-murīdīn, a short metrical life of S̲h̲. Ḥamzah Kas̲h̲mīrī: Lahore 1894° (in a pamphlet of 31 pp. with the title Ḍarūrī i kalān, Ḍarūrī i k̲h̲wurd, Wird al-murīdīn, containing five short works, of which the first and the third are by Dāwud K̲h̲ākī).

[Wāqiʿāt i Kas̲h̲mir pp. 108–10; K̲h̲azīnat al-aṣfiyāʾ ii pp. 88–9.]

§ 1292. K̲h̲wājah Isḥāq. Qārī,¹⁶² another disciple of S̲h̲. Ḥamzah Kas̲h̲mīrī, lived in seclusion at S̲h̲īwah [spelling ?] for twenty-two years and died at al-Madīnah after performing a pilgrimage.

Ḥilyat al-ʿārifīn, a biography of S̲h̲. Ḥamzah Kas̲h̲mīrī written in 980/1572–3: Rieu iii 972b (acephalous. ah 1139/1726).

[Wāqiʿāt i Kas̲h̲mīr pp. 121–2.]

§ 1293. Mann Allāh b. ʿAlī Allāh M. Ḥusainī.¹⁶³

K̲h̲awāriqāt (so Ethé), or Tabṣirat al-k̲h̲awāriqāt (al-k̲h̲awāriq) i Gēsū-darāz i Ḥusainī, on the life and miracles of Gēsū-darāz,¹⁶⁴ his descendants and spiritual successors, composed in 981/1573–4:¹⁶⁵ Ethé 1869 vii, Āṣafīyah i p. 406 nos. 337, 817 (ah 1311/1893–4:), iii p. 194 no. 1378 (ah 1311/1893–4).

§ 1294. Ḥusain b. Mīr Ḥusain Ḥusainī Sarak̲h̲sī.

Saʿdīyah, biographies of the Jūybārī K̲h̲wājahs Muḥammad Islām, a contemporary of the S̲h̲aibānids ʿUbaid Allāh K̲h̲ān (ah 940–6) and ʿAbd Allāh K̲h̲ān (ah 946–7/1539–40), and K̲h̲wājah Saʿd, written in 984/1586: ¶ Tashkent A. A. Semenov’s private library (ah 984/1586, autograph. See Semenov Kurzer Abriss p. 4), Buk̲h̲ārā private libraries (see Semenov Ukazatel’ p. 26, where the work is called Manāqib i S̲h̲. K̲h̲wājah M. Islām, and where a reference is given to Zimin Materialy k istorii Turkestana v XVI v. (Izv. T. Otd. Russ. Geogr. Obshchestva, Tashkent 1918) p. 30).

§ 1295. S. Murs̲h̲id, a Yasawī dervish, says in the preface to his Ḥujjat al-abrār that in accordance with Ṣūfī tradition he had left his monastery and travelled to Transoxiana, Syria, Egypt, al-Madīnah, Persia and Asia Minor. His Tasallāʾ [sic] al-qulūb, a diffuse commentary on the first three verses of Jalāl al-Dīn Rūmī’s Mat̲h̲nawī (Blochet iii 1377 (1)), is dedicated to the memory of Prince Mubāriz al-Dīn S̲h̲irwān Girāy, a son of the K̲h̲ān of the Crimea, Abū ’l-Muẓaffar M. Girāy K̲h̲ān b. Daulat Girāy K̲h̲ān, who reigned from 985/1577 to 992/1584.

Ḥujjat al-abrār, a mat̲h̲nawī completed in 996/1588, dedicated to Sulṭān Murād b. Salīm [982–1003/1574–95] and dealing with the orders of dervishes at Istānbūl and their chiefs, especially Aḥmad Yasawī:¹⁶⁶ Blochet iii 1377 foll. 103b–173 (17th cent.).

§ 1296. The Riyāḍ al-auliyāʾ,¹⁶⁷ as it is called in an inscription of doubtful authority on a fly-leaf, is there said to be the work of Muʿīn al-Dīn Minbarī (?). The author, whatever his name may have been, was a disciple of Muḥammad Balk̲h̲ī (M. al-Zāhid al-Jāmī al-Balk̲h̲ī b. Abī Bakr b. M. b. Abī Saʿīd b. K̲h̲alīl Allāh al-Jāmī). The latter, whose biography is the last in the biographical part of the work, was born in 899/1493–4, lived in Balk̲h̲ and Badak̲h̲s̲h̲ān, and died on 10 Rabīʿ i 979/2 Aug. 1571. Probably therefore the Riyāḍ al-auliyāʾ was written towards the end of the 10th/16th cent.

Riyāḍ al-auliyāʾ (?), biographies of the ancient prophets (foll. 1b–45, beginning al-Ḥ. l. … ammā baʿd ʿulamā-yi ḥadīt̲h̲ u k̲h̲abar, possibly not a part of the main work), Muḥammad (fol. 45b, beginning Ḥamd i bī-g̲h̲āyat u s̲h̲ukr i bī-nihāyat mar ān pāds̲h̲āhī rā), the first Caliphs, early and later Ṣūfīs (the latest being a number connected with K̲h̲urāsān) followed by discussions of various Ṣūfī topics: Ivanow Curzon 704 (late 17th cent.).

¶ List of the 15 principal biographies of later s̲h̲aik̲h̲s: Ivanow Curzon pp. 467–8.

§ 1297. Abū ’l-Maʿālī M. “Muslimī” (Tuḥfat al-Qādirīyah, foll. 2b⁹, 3a²) or S̲h̲āh S. K̲h̲air al-Dīn Abū ’l-Maʿālī Qādirī Kirmānī Lāhaurī b. S. Raḥmat Allāh b. S. Fatḥ Allāh (K̲h̲azīnat al-aṣfiyāʾ i p. 149¹²) was born in 960/1553 and became a disciple of S̲h̲. Dāwud C̲h̲ūnī-wāl,¹⁶⁸ presumably at or near C̲h̲ūnī.¹⁶⁹ Subsequently he settled in Lahore, where he died on 16 Rabīʿ i 1024/15 April 1615 and was buried outside the Mōtī Darwāzah in a tomb which the K̲h̲azīnat al-aṣfiyāʾ describes as visited by hundreds of people on the anniversary of his death. In addition to the Tuḥfat al-Qādirīyah a work entitled Ḥilyah i Saiyid i ʿālam and a dīwān (in the possession of his descendants) are mentioned in the K̲h̲azīnat al-aṣfiyāʾ.

Tuḥfat al-Qādirīyah, a life of ʿAbd al-Qādir Jīlānī¹⁷⁰ in 21 bābs: Lahore Panjāb Univ. (ah 1101/1689–90. See ocm. viii/4 (Aug. 1932) p. 41), Ethé 1803 (ah 1137/1725), Ivanow 266 (18th cent.), Ivanow Curzon 77 (18th cent.), Āṣafīyah i p. 408 no. 495, ii p. 848 nos. 31, 32, Tashkent Univ. 18 (4).

Edition: Siyālkōt 1317/1899° (in a collectaneous volume entitled Ism i aʿẓam containing several Ṣūfī works, three of them by Abū ’l-Maʿālī).

Urdu translations (1) Sīrat al-G̲h̲aut̲h̲, by M. Bāqir, Lahore 1905*, (2) Urdū tarjamah i kitāb T. al-Q., by M. ʿAbd al-Karīm, Lahore 1906†, (3) Lahore [1919*].

Abridgment by the author himself: Muk̲h̲taṣar i Tuḥfah i Qādirīyah, in two qisms ((1) on ʿAbd al-Qādir, (2) on his associates): Ivanow Curzon 267 (ah 1101/1689–90).

[Safīnat al-auliyāʾ pp. 195–6; K̲h̲azīnat al-aṣfiyāʾ i pp. 149–51.]

§ 1298. ʿAbd al-Ḥaqq b. Saif al-Dīn al-Turk¹⁷¹ al-Dihlawī al-Buk̲h̲ārī, who died in 1052/1642–3, has already been mentioned as the author of the Madārij al-nubuwwah (no. 243 infra), the S̲h̲arḥ Sufar al-saʿādah (no. 224, Persian commentary infra), the D̲h̲ikr al-mulūk or Tārīk̲h̲ i Ḥaqqī (no. 615 infra), the Aḥwāl i Aʾimmah i It̲h̲nāʿas̲h̲ar (no. 273 infra) and the Jad̲h̲b al-qulūb ilā diyār al-maḥbūb (no. 607 infra). ¶

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Ak̲h̲bār al-ak̲h̲yār fī asrār al-abrār, lives of 255 Indian saints preceded by a notice of ʿAbd al-Qādir Jīlānī (for whom no. 1251, 2nd par., footnote infra) and followed by a k̲h̲ātimah or takmilah on the author’s ancestors and his own life, compiled before 996/1588 but revised and completed in 999/1590–1: Bodleian363 (ah 1095/1684), i.o. d.p. 572 (ah 1107/1695–6, said to have been transcribed from a ms. corrected by the author), Ethé640 (n.d.), BrowneSuppt. 21 (ah 1109/1697–8. King’s 18), 22 (ah 1243/1827–8. Corpus 126), Bānkīpūr viii 666 (ah 1133/1720), 667 (ah 1278/1861–2), Blochet i 431 (18th cent.), Rieu i 355a (ah 1218/1803), Ivanow258 (19th cent.), Āṣafīyah i p. 346 nos. 33 and 99, Berlin588 (defective), 52 (11)-(12) (extracts), Buk̲h̲ārā Semenov 1, LahorePanjāb Univ. Lib. (see ocm. iii/1 (Nov. 1926) p. 72).

Editions: Aḥmadī Press [Delhi presumably¹⁷²] 1270/1853–4 (see Bānkīpūr viii p. 28), Muḥammadī Press, Delhi1282/1865–6 (see ʿAlīgaṛh Subḥān Allāh ii p. 57 no. 19), Delhi 1309/1891–2 (see Āṣafīyah iii p. 182 no. 215 and Waḥīd Mirzā Life and works of Amir Khusrau p. 241 (5)), Mujtabāʾī Press, Delhi 1332/1914‡.¹⁷³

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Zād al-muttaqīn fī sulūk ṭarīq al-yaqīn, written in 1003/1594–5 and devoted to the lives of two Indian saints resident at Mecca in the 10th/16th century, namely ʿAlī b. Ḥusām al-Dīn al-Muttaqī¹⁷⁴ and ʿAbd al-Wahhāb ¶ b. Walī Allāh al-Muttaqī¹⁷⁵ as well as to short notices of some contemporary Meccan s̲h̲aik̲h̲s and faqīrs:¹⁷⁶ Rieu i 356a (ah 1260/1844), Peshawar 1462 (1).

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Zubdat al-āt̲h̲ār muntak̲h̲ab i Bahjat al-asrār,¹⁷⁷ an abridgment of al-S̲h̲aṭṭanūfī’s life of ʿAbd al-Qādir al-Jīlānī (for which see no. 1251 infra): i.o. d.p. 759a (defective. Early 19th cent.).

Edition: Zubdat al-āt̲h̲ār … aur kitāb i Urdū Kuḥl al-abṣār tarjamah i Zubdat al-asrār [sic¹⁷⁸], Delhi [1890°. With an Urdū translation],

§ 1299. M. Ṣāliḥ b. Amīr ʿAbd Allāh b. Amīr ʿAbd al-Raḥmān wrote in the time of ʿAbd al-Muʾmin K̲h̲ān b. ʿAbd Allāh K̲h̲ān Ūzbak (ah 1006/1598).

Tārīk̲h̲ i mazārāt i Balk̲h̲: Kābul National Library (see Journal asiatique, Jan.-March 1924, p. 150).

Presumably this is different from the

Tārīk̲h̲ i madfūnīn i Balk̲h̲, (u ḥālāt i Samarqand): Āṣafīyah i p. 346 no. 168 (author’s name not stated in the catalogue).

§ 1300. A disciple of K̲h̲wājah Iṣhāq wrote—

Ḍiyāʾ al-qulūb, a biography of K̲h̲wājah Isḥāq (d. 1007/1598), the son of Mak̲h̲dūm i Aʿẓam (d. 949/1542): see no. 1283, footnote infra): ms. in private possession (see Semenov Ukazatel’ p. 20, where a reference is given ¶ to Validov Vostochnye rukopisi v Ferganskoi oblasti (in Zapiski Vostochn. Otd. Imp. Russ. Arkheol. Obshchestva, xxii) p. 304).

§ 1301. A different work on the same subject was written by “the son of Mullā Mīr Muḥammad ʿIwaḍ”

Manāqib i Maulānā Isḥāq: ms. in private possession (see Semenov Ukazatel’ p. 27, where references are given to Validov op. cit. p. 312, Zimin Materialy k istorii Turkestana v xvi v. (Izv. T. Otd. Russ. Geogr. Obshchestva, Tashkent 1918) pp. 29–30, and Barthold Otchet o komandirovke v Turkestan (Zapiski Vostochn. Otd. Imp. Russ. Arkheol. Obshchestva xv) pp. 61–3).

§ 1302 ʿUbaid Allāh Naqs̲h̲band Samarqandī, a disciple of S̲h̲. Luṭf Allāh C̲h̲ūstī, wrote probably at the beginning of the seventeenth century.

Sirāj al-sālikīn wa-laṭāʾif al-ʿārifīn, a biography of S̲h̲. Luṭf Allāh C̲h̲ūstī, who died in 979/1571–2, with information concerning other Naqs̲h̲bandīs: ms. in private possession (see Semenov Ukazatel’ p. 19, where a reference is given to Barthold Otchet o komandirovke v Turkestan (Zapiski Vostoch. Otd. Imp. Russ. Arkheol. Obshchestva, xv) pp. 61–3. Cf. Semenov Kurzer Abriss p. 5, where the title (apparently of this same work) is given as Manāqib i Maulānā-yi Luṭf Allāh i C̲h̲ūstī and a ms. in Semenov’s possession transcribed in 1173/1759–60 from one dated 1022/1613–14 is mentioned, and Semenov Ukazatel’ p. 27, where references are given to Zimin Materialy k istorii Turkestana (Izv. T. Otd. Russ. Geogr. Obshchestva, Tashkent 1918) pp. 29–30 and Validov Vostochnye rukopisi v Ferganskoi oblasti (Zapiski Vostochn. Otd. Imp. Russ. Arkheol. Obshchestva, xxii) p. 312).

§ 1303. M. Amīn¹⁷⁹ “Ḥas̲h̲rī” Tabrīzī Anṣārī lived for a time at ʿAbbāsābād, near Iṣfahān, on friendly terms with¹⁸⁰ Nawwāb Mīrzā Ḥabīb Allāh, the Ṣadr, and in receipt of a stipend from the Office of Pious Foundations (mablag̲h̲ī az sarkār i mauqūfāt waẓīfah dās̲h̲t, Naṣrābādī p. 280⁸). Subsequently he went to Tabrīz and died there. His poetical works (of which no copies seem to be recorded) included a mat̲h̲nawī on the campaigns of S̲h̲āh ʿAbbās i (reigned 985–1038/1587–1629) written by royal command and another entitled Rauḍah i abrār, which was composed in 1011/1602–3 in the same metre as the Mak̲h̲zan ¶ al-asrār and which, like the Rauḍah i aṭhār, dealt with the saints, mystics and poets buried at Tabrīz. In the preface to the Rauḍah i aṭhār he mentions an earlier work of his on persons buried at S̲h̲īrāz.

Rauḍah i aṭhār, a prose work composed in 1011/1602–3 and devoted to a bare enumeration¹⁸¹ of the saints, etc., buried in Tabrīz and its neighbourhood: Flügel ii 836 (ah 1021/1612–13), Chanykov 111–12.

Edition: Tabrīz 1303/1885–6 (see D. i Ā. p. 118¹⁸). [Tad̲h̲kirah i Naṣrābādī p. 280; K̲h̲izānah i ʿāmirah p. 193; Danis̲h̲mandān i Ād̲h̲arbāyjān pp. 117–18.]

§ 1304. “Ḥusainī” an Afg̲h̲ān of Peshawar and a disciple of the local Qādirī pīr Qāsim b. Qadam, was born in 977/1569–70.

Tuḥfah i Qāsimī, a mat̲h̲nawī on the miracles of Mīr Dād and other Afg̲h̲ān saints, begun in 1009/1600–1 and completed in 1012/1603–4: Ivanow Curzon 261 (18th–19th cent.).

§ 1305. ʿAbd al-Ṣamad b. Afḍal M. b. Yūsuf Anṣārī, the son of a sister of Abū ’l-Faḍl (for whom see no. 709 infra), completed in 1015/1606–7 the collection of his uncle’s official letters entitled Mukātabāt i ʿAllāmī, which has been mentioned in no. 709, 3rd par., beginning infra.

Ak̲h̲bār al-aṣfiyāʾ, short notices of about 250 saints, mostly the same as in the Ak̲h̲bār al-ak̲h̲yār (see no. 1298 (1) infra), completed in 1014/1605–6, in the reign of Jahāngīr: Peshawar 1057 (ah 1089/1678–9), Ethé 641 (ah 1098–9/1687–8), Bānkīpūr viii 668 (lacunae. 18th cent.), 669 (transcribed from the preceding).

§ 1306. ʿAbd al-Qādir ibn Hās̲h̲im ibn M. al-Ḥusainī.

Ḥadīqat al-auliyāʾ, biographies of saints who lived in Sind, completed in 1016/1607–8: i.o. 4399 (19th cent.).

§ 1307. K̲h̲wājah Kamāl.

Tuḥfat al-suʿadāʾ (beg. al-Ḥ. li-walīyihi wa-’l-ṣ. ʿalā Nabīyihi …ʿārifān ḥājjī ’l-Ḥaramain bandagī i S̲h̲aik̲h̲ Qiwām al-Dīn i ʿAbbāsī i Lak’hnawī), short lives of the C̲h̲is̲h̲tī saints, S̲h̲. Saʿd (d. 988/1580),¹⁸² Qiwām al-Dīn ¶ (d. 840/1436–7),¹⁸³ and S̲h̲āh Mīnā (d. 870/1465–6),¹⁸⁴ composed in 1016/1607–8 at the request of the author’s son, S̲h̲āh Ḥamīd Abū ’l-Faiḍ: Rāmpūr (ah 1175/1761. See Nad̲h̲īr Aḥmad 75).

§ 1308. S̲h̲. ʿAlīm (or ʿĀlīm ?) ʿAzīzān was born in 972/1564 and died in 1041/1632.

Lamaḥāt min nafaḥāt al-quds, biographies of s̲h̲aik̲h̲s belonging to a branch of the Naqs̲h̲bandī order. Edition: Tashkent 1327/1909 (see Semenov Kurzer Abriss p. 5).

§ 1309. For the Tārīk̲h̲ i K̲h̲ān-i-Jahānī u Mak̲h̲zan i Afg̲h̲ānī which was completed in 1021/1613 by Niʿmat Allāh b. Ḥabīb Allāh Harawī and of which the k̲h̲ātimah contains notices of 68 Afg̲h̲ān saints, see no. 544 (1) infra. The third daftar of the shorter recension, Mak̲h̲zan i Afg̲h̲ānī (no. 544 (2) infra), is likewise devoted to Afg̲h̲ān saints.

§ 1310. M. G̲h̲aut̲h̲ī b. Ḥasan b. Mūsā S̲h̲aṭṭārī,¹⁸⁵ as he calls himself, or M. b. al-Ḥasan al-Manduwī, as he is called in the Nuzhat al-k̲h̲awāṭir (p. 61¹⁰),¹⁸⁶ or Mullā G̲h̲aut̲h̲i Māndū-wālē,¹⁸⁷ as he is called in (the heading of ?) the extract contained in Ivanow-Curzon 74, was the son of Ḥasan b. Mūsā Aḥmadābādī, whose biography is the last in the Gulzār i abrār (or at any rate in Ivanow 259). He had contemplated writing the Gulzār i abrār as early as 998/1590, but circumstances compelled the postponement of the work until after 1010/1602. “In fact, the greater part of his book was written between 1020/1611 (cf. f. 29v) and 1022/1613 (cf. ff. 172v, 182v, 184v, etc.). Only once he mentions 1008/1599 as current (f. 65)” (Ivanow).

¶ Gulzār i abrār, bombastic, but valuable,¹⁸⁸ notices of 575 Indian saints, many of them Gujrātīs, dedicated to Jahāngīr and divided into five c̲h̲amans ((1)–(3) seventh, eighth and ninth century respectively, (4) tenth and early eleventh century, (5) S̲h̲aṭṭārīs): Lindesiana p. 143 no. 185 (ah 1078/1667–8), Buk̲h̲ārā Semenov 94 (ah 1078/1667–8), Ivanow 259 (ah 1155/1742–3), Ivanow Curzon 74 foll. 67b–70 (Muʿīn al-Dīn C̲h̲is̲h̲tī only), Āṣafīyah iii p. 162 no. 177, Rieu iii 1041b (extracts only. Circ.ad 1850).

List of the saints: Ivanow pp. 97–180

§ 1311. M. Ṣādiq Kas̲h̲mīrī Hamadānī is best known as the author of the Ṭabaqāt i S̲h̲āh-Jahānī, which he wrote, partly at any rate, in 1046/1636–7. Another work of his, the Silsilat al-ṣādiqīn, is referred to in the Kalimāt al-ṣādiqīn.

Kalimāt al-ṣādiqīn, biographies of 125 saints buried at Delhi, completed in 1023/1614: Bānkīpūr viii 671 (18th cent.).

List and epitome of the biographies: Bānkīpūr viii pp. 35–45.

§ 1312. Naṣīb i Kas̲h̲mīr,¹⁸⁹ as he calls himself, or Abū ’l-Fuqarāʾ Bābā Naṣīb, as M. Aʿẓam calls him, or Bābā Naṣīb al-Dīn Suhrawardī Kas̲h̲mīrī, as he is called in the K̲h̲azīnat al-aṣfiyāʾ, was a disciple of Bābā Dāwud K̲h̲ākī, who has already been mentioned in this work (no. 1291). One of the great saints of Kas̲h̲mīr, he was renowned for his austerity and for his kindness to the poor and wretched.¹⁹⁰ He died on 13 Muḥarram 1047/7 May 1637.

(Rīs̲h̲ī-nāmah),¹⁹¹ lives of Kas̲h̲mīrī saints, especially of Bābā Nūr al-Dīn Walī Rīs̲h̲ī,¹⁹² the subject of the first and by far the longest biography (foll. ¶ 169b–332 in Ivanow 260), Bābā Bām al-Dīn,¹⁹³ Bābā Zain al-Dīn,¹⁹⁴ Bābā Laṭīf al-Dīn,¹⁹⁵ Bābā Naṣr al-Dīn,¹⁹⁶ Bābā Rajab al-Dīn,¹⁹⁷ Bābā S̲h̲ukr al-Dīn,¹⁹⁸ Bābā Laṭīf al-Dīn’s disciples, Bābā Naurōz Rīs̲h̲ī¹⁹⁹ [Malik Saif al-Dīn, Mirzā Ḥaidar Kās̲h̲g̲h̲arī],²⁰⁰ Sh. Ḥamzah²⁰¹ and several of his disciples, with a long preliminary discourse on the merits of the first four Caliphs, etc.: Ivanow 260 (defective at the beginning and elsewhere. Foll. 519. Early 17th cent.), Edinburgh 245 (foll. 428), i.o. d.p. 731 (18th cent.).

[Wāqiʿāt i Kas̲h̲mīr p. 142; K̲h̲azīnat al-aṣfiyāʾ ii p. 95: Rieu iii 1085a.]

§ 1313. Bahāʾ al-Dīn “Bahā”, whose Rīs̲h̲ī-nāmah seems to be based on that of Naṣīb, is placed here for convenience in the absence of information concerning his date (which will probably be revealed approximately as soon as a cataloguer particularizes the latest Qādirīs mentioned in his poem).

Rīs̲h̲ī-nāmah, a metrical account of the saints of Kas̲h̲mīr in three daftars ((1) S̲h̲. Nūr al-Dīn, his followers and contemporaries, (2) S̲h̲. Ḥamzah and some other Rīs̲h̲īs, (3) ʿAbd al-Qādir Gīlānī and the s̲h̲aik̲h̲s of his silsilah in Kas̲h̲mīr): Bānkīpūr Suppt. i 1894 (ah 1284–5/1867–9), i.o. 3684, London s.o.a.s.

§ 1314. ʿAlī Aṣg̲h̲ar b. S̲h̲. Maudūd b. S̲h̲. M. C̲h̲is̲h̲tī Hindālawī (?)²⁰² Fatḥpūrī wrote his Jawāhir i Farīdī primarily to elucidate the complex genealogical relations of the descendants of S̲h̲. Farīd al-Dīn Ganj i S̲h̲akar,²⁰³ who were so numerous that he had been surnamed Ādam i T̲h̲ānī and many impostors had been able to claim privileges to which they were not entitled.

Jawāhir i Farīdī, an elaborate work on the lives of some C̲h̲is̲h̲tī saints, especially Farīd al-Dīn Ganj i S̲h̲akar and his descendants, completed in 1033/1623 under Jahāngīr (but evidently supplemented later)²⁰⁴ and divided into five bābs ((1) the Prophet, his wives and children, the ¶ early Caliphs and some Tābiʿīn, (2) Muʿīn al-Dīn C̲h̲is̲h̲tī,²⁰⁵ Quṭb al-Dīn Bak̲h̲tyār Ūs̲h̲ī,²⁰⁶ Farīd al-Dīn Ganj i S̲h̲akar, Najīb al-Dīn Mutawakkil,²⁰⁷ their wives, children and disciples, (3) Zain al-ʿĀbidīn C̲h̲is̲h̲tī Hindālawī, a descendant of Ganj i S̲h̲akar in the fourth generation and a contemporary of Sikandar Lōdī (894–923/1488–1517), who settled at Hindālī (?), near Fatḥpūr, (4) a list of aʿrās, i.e. days of the month on which the anniversaries of the death of different saints are celebrated, together with some information concerning the affiliations of the author’s father, (5) on the descendants of S̲h̲. Saʿd Ḥājjī (so Ivanow), or Saʿīd Ḥājjī (so Būhār), a relation of Ganj i S̲h̲akar, and those of S̲h̲. ʿAbd Allāh G̲h̲affārī, known as S̲h̲aik̲h̲ al-Islām, etc.): Ivanow Curzon 72 (late 19th cent.), Būhār 87 (ah 1314/1896).

Edition: Lahore 1301/1884* (author’s name given as Aṣg̲h̲ar ʿAlī).

§ 1315. S. M. Qāsim “Riḍwān” was the younger son of the Yasawī saint Jamāl al-Dīn K̲h̲wājah Dīwānah S. Atāʾī of K̲h̲wārazm and K̲h̲īwaq (i.e. K̲h̲īwah). The latter, a son of S. Pāds̲h̲āh K̲h̲wājah Pardah-pūs̲h̲ and a descendant of Sulṭān K̲h̲wājah Aḥmad Yasawī called Atā,²⁰⁸ was born shortly before S̲h̲āh Ismāʿīl’s invasion, i.e. in 916/1510,²⁰⁹ and died in 1016/1607–8.

Maqāmāt i Saiyid Atāʾī, an account of the life, miracles and teachings of the aforementioned saint, completed on 1 Muḥarram 1036/22 September 1626 on the basis of a work by Āk̲h̲und Maulānā Darwīs̲h̲ Tās̲h̲kandī and the Maqāmāt al-ʿārifīn of Qāḍī Jān M. b. Qāḍī K̲h̲ān bjārī (read Buk̲h̲ārī ?) and divided into a muqaddimah, four maqāms and a k̲h̲ātimah: Ethé 644 (slightly defective at end).

§ 1316. M. Hās̲h̲im b. M. Qāsim al-Nuʿmānī (?) al-Badak̲h̲s̲h̲ānī,²¹⁰ who mentions his name not in the preface²¹¹ to the Zubdat al-maqāmāt but in the second ¶ faṣl of the second maqṣad (p. 130¹⁴ in the Cawnpore edition), and whom a later author²¹² calls Hās̲h̲im Kis̲h̲mī,²¹³ tells us that, although his ancestors were Kubrawīs, he had even in his youth been attracted towards the Naqs̲h̲bandī order. Having gone to India, he made the acquaintance of Mīr M. Nuʿmān²¹⁴ at Burhānpūr and in 1031/1621–2 visited Aḥmad Sirhindī. For nearly two years he was in constant attendance upon the latter. He is evidently identical with the poet “Hās̲h̲im”, i.e. K̲h̲wājah Hās̲h̲im b. M. Qāsim, who, as Sprenger ascertained from his dīwān, was at Burhānpūr in 1030/1621 and was apparently still alive in 1056/1646. For this dīwān, which contains at least two poems in praise of Aḥmad Fārūqī, see Ivanow 747 = Sprenger 250, Ethé 2898, Rehatsek p. 144 no. 67, Madras 64 (?), Āṣafīyah i p. 437 (?).

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Zubdat al-maqāmāt, or Barakāt al-Aḥmadīyat al-bāqiyah, an account of the life, miracles and teachings of S̲h̲. Aḥmad Fārūqī Sirhindī,²¹⁵ his ¶ preceptor, K̲h̲wājah M. Bāqī,²¹⁶ and their children, k̲h̲alīfahs and friends, written at the request of Aḥmad Sirhindī’s children and completed in 1037/1627–8: Bānkīpūr viii 672 (18th cent. Full analysis), i.o. d.p. 994b, 1034 (much damaged. ah 1150/1737–8).

Editions: Lucknow 1885† Cawnpore 1890°.

Urdu translation: Urdū tarjamah i kitāb i Zubdat al-maqāmāt…., Lahore [1909*].

Evidently this author is the M. Hās̲h̲im b. Qāsim who wrote-

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Nasamāt al-quds min Ḥadāʾiq al-uns, a continuation of the Ras̲h̲aḥāt i ʿain al-ḥayāt (see no. 1277 3rd par. infra) written in 1031/1622 for Aḥmad Fārūqī Sirhindī and containing biographies of Naqs̲h̲bandīs from the beginning of the tenth/sixteenth century to the first quarter of the eleventh/seventeenth: Leningrad Univ. no. 305 (Nasamāt fī manāqib al-mas̲h̲āyik̲h̲ al-Naqs̲h̲bandīyah, by M. H. b. Q. Salemann-Rosen p. 19. Cf. Semenov Ukazatel’ p. 19, where a reference is given to Validov Vostochnye rukopisi v Ferganskoi oblasti (in Zapiski Vostochn. Otd. Imp. Russ. Arkheol. Obshchestva, xxii) pp. 306–8).

¶ § 1317. On 22 S̲h̲aʿbān 1042/22 February 1633 Pīr Muḥammad S̲h̲aṭṭārī b. ʿĀqil Muḥammad Fark̲h̲ārī and some friends of his were at the tomb of Saiyid al-S̲h̲uhadāʾ S̲h̲āh Ismāʿīl G̲h̲āzī ʿArabī and heard the story of the martyr from some of the guardians of the shrines at Kāntā-Duwār and Jalā-Maqām²¹⁷ Impressed by the wonderful tale, his friends urged him to put it into writing and in response to their request he wrote the Risālat al-s̲h̲uhadāʾ in S̲h̲āh-Jahān’s reign (1037–69/1628–59).

Risālat al-s̲h̲uhadāʾ, a short (18 pp.) account of S̲h̲āh Ismāʿīl, a Saiyid said to have gone from Mecca to Bengal in the reign of Bārbak S̲h̲āh (864–79/1459–74), for whom he defeated the rebel Rājah of Madāran and conquered Kāmrūp but by whose order he was beheaded on 14 S̲h̲aʿbān 878/4 January 1474:²¹⁸ ms. found by G. H. Damant “in the possession of the Faqír in charge of Ismá’íl Ghází’s tomb at Káṇtá Dúár, Rangpúr”.

Edition: Notes on Sháh Ismá’íl Ghází, with [the Persian text and] a sketch of the contents of a Persian ms., entitled “Risálat ush-Shuhadá”, found at Káṇṭá Dúár, Rangpúr. By G. H. Damant (in jasb. xliii (1874), pt. 1, pp. 215–39).

§ 1318. M. b. Jalāl S̲h̲āhī Riḍawī is the author of a Ṣūfī tract entitled Istiqāmat al-s̲h̲arīʿah ʿalā manhaj al-ḥaqīqah (Ethé 2916 (1)).

al-Asʾilah wa-’l-ajwibah, answers to seventeen questions received in 1042/1632–3 from S. M. Bhuwah concerning important dates in the lives of eminent s̲h̲aik̲h̲s: Ethé 2916 (2).

§ 1319. Mīr ʿAlī Akbar Ḥusainī Ardistānī dedicated his Majmaʿ al-auliyāʾ to S̲h̲āh-Jahān, who reigned from 1037/1628 to 1068/1658.

Majmaʿ al-auliyāʾ, more fully Maḥfil al-aṣfiyāʾ wa-majmaʿ al-auliyāʾ, or chronogrammatically Majmaʿ i faiḍ (= 1043/1633–4, the date of ¶ completion), lives of about 1,400 or 1,500 saints in a muqaddimah (on Ṣūfī technical terms), twelve babs ((1) the first four Caliphs, the Twelve Imāms, the Ṣaḥābah, the Tābiʿīn, etc., 304 biographies, (2) Ḥasan Baṣrī and 142 of his order, (3) Ibrāhīm b. Adham and 62 of his order, (4) Maʿrūf Kark̲h̲ī and 73 of his order, (5) Bāyazīd Bisṭāmī and 53 of his order, (6) Junaid Bag̲h̲dādī and 89 of his order, (7) 162 Naqs̲h̲bandīs and Turkish s̲h̲aik̲h̲s, (8) 65 Qādirīs, (9) 64 Suhrawardīs, Kubrawīs and Chis̲h̲tīs, (10) 277 Indian saints of Delhi, Gujrāt, etc., (11) 36 saints who were poets, (12) 38 female saints) and a k̲h̲ātimah (on the merits of the Prophet’s family and the first four Caliphs with some account of al-K̲h̲iḍr and Ilyās): Ethé 645 (ah 1043/1633, autograph), 646 (apparently a later redaction. Muqaddimah and Bābs 1–6 only), Ivanow 261 (Bābs 1–4 only. 18th cent.), Buk̲h̲ārā Semenov 99.

§ 1320. The Manāqib al-ḥaḍarāt is one of the authorities cited by M. Iḥsān in his Rauḍat al-qaiyūmīyah, where it is described as the work of M. Amīn, a k̲h̲alīfah of Ādam Banūrī (see Ivanow-Curzon p. 87). This information is confirmed and amplified in the K̲h̲azīnat al-aṣfiyāʾ (i p. 632⁹), where the author is called Ḥājjī M. Amīn Badak̲h̲s̲h̲ī.

Manāqib al-ḥaḍarāt, or more fully Manāqib i Ādamīyah u ḥaḍarāt i Aḥmadīyah, lives of Naqs̲h̲bandī saints, especially Aḥmad Fārūqī Sirhindī (for whom see no. 1316 (1) 1st footnote infra), his sons, M. Saʿīd ʿUmarī²¹⁹ and M. Maʿṣūm,²²⁰ his disciple S̲h̲. Ādam Banūrī,²²¹ and their disciples and contemporaries, in a muqaddimah, three maṭlabs, eleven bābs and a k̲h̲ātimah: Ethé 652 (defective and disarranged.²²² ah 1139–40/1726–8).

next chapter: 13.2.2 Saints, Mystics, etc. (2)