Historical and chronological analysis of the manuscripts өзгерге. Historical and chronological analysis of the manuscripts
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The Zhawidan khard manuscript This version of manuscript, which is considered as the oldest of the versions, belongs to Abu Ali Ahmed ibn Muhammad ibn Yaqub (929 – 1030), known by the nickname "Ibn Miskawayh", a scientist of Persian origin who lived in the era of Abu Nasr Al-Farabi. In the content of his work which named “Zhawidan khard”36 it is preserved under the title "Kalam Abi Nasr Al-Farabi Fi Wasaya ya'ummu nafuhha Jami man yastaymiluha min Jami tabakati-n nas" (The word of covenant of Abu Nasr Al-Farabi that bring success to all those used among the entire human Class). The first Egyptian scientist to study the manuscripts of "Zhawidan khard" was Abdu ar-Rahman Badaui (1917-2002). He published the most complete version of the work in Cairo in 1952. The work consists of five parts. Abu Nasr Al-Farabi's treatise "Kalam Abi Nasr Al-Farabi Fi Wasaya..." is included in the section "Hikam al-islamiin" (Muslim hikmets) of "Zhawidan khard". This is the last part of the book. The section "Hikam al-islamiin" of the book began with the introductory word of the author ibn Miskawayh: "These are the Hikmet of philosophers and scholars, sharp thinkers, those who sought Islamic teachings. They (Muslims) were famous for reciting wisdom, passing on wisdom from the former past to the latter, and telling good commandments to the former. I have included them in this section to complete the book, If Allah wills, with those who have been selected from them"37. Then he said: "Hey, Hikmet seeker! Clear your heart for Him! Give your mind to Him! And if you spend your strength (zeal) for Him! In fact, Hikmet is the great blessing that Allah gave to His worshippers, and the wisdom of miracles that He gave to His slaves..."38. From the part where the commandment ended, "Adab ibn Muqaffa wa Wasayahu" (The manners and commandments of Ibn Muqaffa) continued. Abu Muhammad Abdullah ibn Muqaffa (106 H.C. /724 – H.C.142/759) was a Persian scholar of thought. He was born in Iran and died in Baghdad. He starts the intordaction: "Hey, student of ethics! First, learn the basics (temel bilgiler), and then learn the branches. Most people do not know usul. Therefore, they sink into the abyss. If anyone can master the basics, then this is enough for him. It is better for him to learn the basics ...The word of Abdullah ibn Muqaffa is done"39. The next work in the book is the work of Abu Nasr Al-Farabi, which we are studying. The title of the treatise is written as "Kalam Abi Nasr Al-Farabi Fi Wasaya ya'ummu nafuha Jami man yastaumiluha min tabakati-n nas". No introduction. Basmala (bismillahi-r Rahmani-r Rahim) not mentioned. Completed with a conclusion. It started with: " He said, every human being, when he looks at himself and deepens himself and others, can see that he is in common with a certain group of people, that one group is on one side or above him in all aspects, and that the next group of people is on one side or below him in all aspects..."40. The end of the work “...He asked: how can the son of man take revenge on his enemies? What can provoke their anger by doing this? He said, "by increasing virtue."41. The section "Hikam al-islamiin" is completed by the work of Al-Amari "Min Wasaya Abi Al-Hasan Al-Amari waal-ababihi" (The commandments and manners of Abu Al-Hasan al-Amari). Abu-l Hasan ibn Yusuf al-Amari (302 H.C./913 – 381 H.C. /992) was a medieval Persian philosopher born in Nishapur. He wrote works on Islamic religion, philosophy, aqida, psychology, and pedagogy. Ibn Miskauayh's work "Zhawidan khard", which is included in the section "Hikam al-islamiin", looks at the order of placement of the works, when compiling the book, it is clear that the authors intended to preserve the chronological order of history. The manuscripts of ibn Miskauayh's work "Zhawidan khard", which lived in the X-XI century, are widely distributed in the world. Some are full, some only parts have been preserved. The shortest version is "Muntahab jauidan khard fi-n nasaih", registered under the number 4340 in the Ayia Sofia library in Istanbul. A little more complete statement options are as follows: Talgat version. Stores in the library "Dar-ul Kutub al-misriya" (Mısır Ulusal Kitap Evi) in Cairo in the section “Adab Talgat” (literature) under the number 4419. Number of pages – 184. Each page consists of 9 rows. The length of the row is 8 cm. The recording size is 12.2 cm. Size 8.5 cm. Copied with Nasih font clearly. The names of the titles were written in gold ink with a sample of Suls. During the binding the manuscript, can be seen that the pages have changed. The first pages were gone. The beginning starts with: "...remember every endless blessing and every bad things. Then there will be a blessing. Don't be afraid, be happy... the work was completed with the help of Allah Almighty, by Ahmad ibn Sahrurdi, who was weak in prayer and in need of God's forgiveness. The month of Shawwal in the year 692 H.C.”42. The name of Ahmad ibn Sahrurdi is found in the work of the scholar Ibn Hajar al-Usqulani (1372-1449) "Ad-Durar al-qaminafi agyan al-miya ua samyna"43 (Pearls hidden in eight hundred nobles) (335): "Ahmad, a famous writer. He was born in 654 (miladi 1256). He followed the Shafi'i school. He was an expert in the art of writing. He died in the spring of 741 (H.C.)". Leiden version. Version number 381. The date of copy is 729 (H.C.). The copier is al-Hasan ibn Ali al-Taiyb Al-Sanjari. The number of pages is 238. The number of rows is 15. The manuscript was clearly copied. Type of writing – Nasih. The sections are not divided into separate topics, but are indicated only in the introduction to the book. The first page says: "Zhawidan khard” book and what Ahmad Miskawayh added to it". There is an introduction and conclusion. Intorduction: "Bismillahi rahman ar-rahim!" Ahmad ibn Muhammad Bin Miskawayh said: "When I was young, I read Abu Uthman al-Jahiz's work "Istitala al-fahm" (Anlamanın uzaması). It briefly tells about a book called "Zhawidan [zhawdan] khard"... I wanted to find it in [the book] other countries..."44. He concluded: “Ahmad bin Muhammad bin Miskawayh said: What I want is not to cover all the individual wisdoms. How can I want something infinite-Without Borders! I told you this before I reached the point where it was written in a different place than this book. And my purpose in this book is to tell you before the end of the "Zhawidan khard", which shines with Persian, Indian, Arabic, and Greek wisdom, which will benefit all people, unite the heads of the chosen and famous... My goal here is to let the wise of all nations know that their paths intersect, regardless of remoteness ...the book was finished, Alhamdulillah Rabbi-L Alamin!"45. "Kalam Abi Nasr Al-Farabi Fi Wasaya.. " of Farabi written at 193-208th pages of the collection. Paris version.Manuscript number 3954 in the “Al-ahliya library” in Paris. It consists of 157 pages. To “Al-ahliya library” was brought on July 28, 1874, and the previous registration number is 891. The first page contains the content of the book in various inscriptions. On Page 12, the title of the book is indicated, and the number of Pages is 153. Type of writing – Nasih. Most of the manuscript was copied in an incomprehensible way. The number of rows is 17. The sheets were thick with age. Size-31x21 cm. In the left corner of the manuscript, from top to bottom, "Contents of the manuscripts of the Al-ahliya library in Paris, 643 pages long. The manuscript is typical for the 8th century of Hijri, miladi 14th century"46. We have found that the work of the medieval scholar Ibn Miskawayh "Zhawidan khard" was written and spread throughout the world between the VII-VIII centuries of Hijri (13-14 miladi). Thus, the writings of Abu Nasr al-Farabi's "Kalam Abi Nasr al-Farabi fi Wasaya ..." which have survived to the present day through the manuscripts of "Zhawidan khard", are also considered to be written versions of the "Risala fi-s Siyasa" which we are studing. The Ayasofya manuscript (4855) Along with the "Zhawidan khard" versions, there is also the "Ayasofya – 4855" version, which has been preserved under the name "Kalam Abi Nasr al-Farabi fi Wasaya ..." (The word of covenant of Abu Nasr Al-Farabi). It is included in a single collection with the works of several authors. The treatises in the collection were copied by different people in different years. The manuscript says that the date of receipt of the letter is several years: “on the page 179-713 of the Hijri, on the page 200 – 721 (H.C.), on page 290, 23 of the year 733 (H.C)”47. Type of writing – Nasih. Very casually copied in black ink. Some paragraphs and subheadings of the works included in the manuscript are written in red ink. Many adjustments are given in parentheses. There are 16-19 rows of inscriptions on each page. The collection contains manuscripts of several treatises of Al-Farabi. The first one of it is "Kalam Abi Nasr Al-Farabi Fi Wasaya...». No introduction. The treatise is incomplete. The text of the work is located on pages 62-63 of the collection. The beginning starts as: “The word of covenant of Abu Nasr al-Farabi (may Allah bless him and grant him peace!) that will bring success to all classes of people, that every human being has a commonality with a certain group of people when he looks deeply into himself and others ... sees... ...and in the meanwhile he spends all the time he needs to have goodness while struggling to regain his lust from something deceptive”48. This is the the shortest of the preserved versions with the name "Kalam Abi Nasr Al-Farabi Fi Wasaya..."of "Risala Fi-s Siyasa". So, Abu Nasr Al-Farabi's book “Kalam Abi Nasr Al-Farabi Fi Wasaya...” the version with the number "Ayasofya – 4855" was written around the 14th century of miladi (713, 721, 733 H.C). The manuscript, which consists of only 2 pages, is an excerpt from "Risala fi-s Siyasa", which is being studied. We can assume that the manuscript was copied from one of the versions of "Zhawidan khard". Because the name of the work is the same, and the terms of receipt of the letter are approximate. The Beirut manuscript (Eastern library) Beirut version preserved under the name “Risala fi-s Siyasa” (Treatise on politics) in "Eastern library" in Beirut. It is found in the contents of an old 360-page collection. There is no information about the copier and the date of copying. It is said that it is a manuscript typical of the 8th-9th centuries (miladi late 14th century). Written with Nasih style. Number of sheets 6 (13 pages). Length-23 cm. Size 8.5 cm. There are 17 rows of inscriptions on each page. About 100 pages of the collection contain excerpts from various old books. The manuscript is bound chaotically. The difference between this version and other versions of the treatise that we are studying is that a special introduction is written that sets out the purpose of writing the book, and another paragraph is written in hatime after the aphorisms given as conclusion at the end. The manuscript was first in the personal archive of the historian, scientist Zhirjis Safa (1849-1933) in Dair al-Qamar (Lebanon) and then transferred to the "Eastern library" (Beirut), the scientist Luis Sheiho (1710) notes in his research. The collection is currently kept under the number 290 in the ethics section of the Teimurian library in Egypt. The manuscript began with the following introduction: "The purpose of this work is to briefly focus on the laws of politics that lead to success when the entire human class turns into a class that belongs to it, to each class that belongs to it, as well as to the classes above and below it... "49. At the end of the treatise, "This word will be the conclusion of our work. I thank Allah, The Lord of the world, with those who thank him, I say peace to His Messenger Muhammad and the good ones" 50. Such conclusion is not found in other versions of the treatise. The Topkapı Sarayı Müzesi Kütüphanesi manuscript (3195/5) The version preserved under the name "Al-Mawiza" (Sermon) in Topkapi Ahmed III Library (Turkey) under number 3195/5. The date of copying is indicated as 879 (9th century). The copyist of the manuscript is Shams al-Din al-Qudsi. This is also stored as a collection. "Al-Mawiza" written at 168-189th pages of the collection with Nasih font. Size –13×18 cm. There are 14-15 rows of inscriptions on each page. The introduction is not given. The work started with basmala (Bismillâhir rahmânir rahîm). It has a conclusion. After basmala: "The Second teacher Abu Nasr Al-Farabi (may Allah be pleased with him!) said in “Al-Mawiza”: “Every human being, when he looks at himself and deeply examines himself and others, can see that he is in common with a certain group of people, that one group is on one side or above him in all aspects, and that the next group of people is on one side or below him in all aspects..."51. At the conclusion he said: "…now, as a conclusion to what we have said, We will draw from the words of the former and the virtuous ...it was asked: how can the son of man take revenge on his enemies? What can provoke their anger by doing this? He said, by increasing Virtue, The Covenants of Sheikh Abu Nasr were complete, praise be to Allah"52. At the end of the collection there is information about “...the book was completed with the help and tawfiq of Allah... by Shams al-Din al-Qudsi, in 879 H.C., at the 15th star of Great Ramadan 53. The last page of the manuscript is marked with the seal of Sultan Ahmed III. The title of Abu Nasr Al-Farabi's treatise "Risala Fi-s Siyasa", which we are studying, is also not found in medieval Arabic-language bibliographic works. Research works and bibliographic indications on the scientist's legacy, as well as the research of scientists who studied "Risala Fi-Siyasa", do not provide information about the version of the treatise "Al-Mawiza". The Institute of Arabic Manuscripts munscript (385) The version also preserved under the name "Al-Mawiza" in the Institute of Arabic manuscripts in Cairo (Arab Republic of Egypt) under the number 382, in the Department of Philosophical Art. This is a microfilm version. The pages were old and faded. The manuscript is preserved together with the work of Abu al-Hasan al-Amari “Min Wasaya Abi al-Hasan al-Amari wa adabihi“ (The commandments and manners of Abu-l Hasan al-Amari). On the first page of the microfilm tape "library: Ahmed III, manuscript number: 3195/5, title of the book: Al-Mawiza, author: Abu Nasr Al-Farabi, month-date copied: Hijri 879/miladi 1473, number of pages: 33, size 14x18 cm"54. Obviously, this version is a microfilm copy of the mentioned "Topkapı Saray Müzesi Library Ahmed III – 3195/3" version. The difference between the two is that one is stored in handwritten form, the other in microfilm. There is no information about the year and how the electronic version of the manuscript was received by the Institute of Arabic Manuscripts in Cairo. Topkapı Sarayı Müzesi Kütüphanesi manuscript (3185/4) The munscrupt ot the treatise is preserved under the name "Al-Maqala Fi-s Siyasa" (An article on politics) in Topkapi Ahmed III Library in Istanbul (Turkey) (No. 3185/4). It is written between 240 and 263 pages of the manuscript, which is preserved as a collection consisting of the works of several authors. The pages of the collection are thick, the outer cover is covered with gray cardboard. Three stamps were stamped on the front page. The manuscript was clearly copied in large letters with the inscription Nasih. Some of the letters were not written. The date of receipt of the letter is stated as Hijri 884/miladi 1479. The book has an introduction that tells about the purpose of writing of treatise and conclusion. Volume 175×120 ml. The inscription on each page is 11 rows. On the cover is written "Majmua -ar-rasail" (The collection of treatises). The collection includes works by four authors. On the head of the page (240), which begins with Al-Farabi's "Al-Maqala Fi-Siasa", it is written "Bismillahi Taman bi zikrihi" with carved patterns. At the beginning of the treatise (240), “Al-Maqala fi-s Siyasa li Abi Nasr Al-Farabi rahamahu Allah” (An article of Abu Nasr Al-Farabi may Allah have mercy on him on Politics) and the introduction, which sets out the purpose of writing the book in the Beirut version, is given in full. When copying the collection and who the compiler is not said. There is a conclusion. The end of the treatise is completed on page 263. It says: “...not what you love... what you look for."55. The sentence is incomplete. Several blank sheets are attached to the end of the collection. |