Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

36. This work seems to have been lost.
37. On the students of Ghiyåth al-D¥n Man∑¨r, see Q. Kåkå˘¥, “Shågirdån-i
Ghiyåth al-D¥n Man∑¨r Dashtak¥ Sh¥råz¥,” in Kheradnameh-e Sadra, vol. 11,
Spring 1998, pp. 23ff.; also P. Bahårzådah’s introduction to Tu÷fat al-fatå, pp.
62–67.
38. See Q. Kåkå˘¥, “≈shnå˘¥ bå maktab-i Sh¥råz —2. Mu±aqqiq-i Khafr¥,”
Kheradnameh-e Sadra, vol. 1, no. 4, June 1996, pp. 71–79.
39. See the study of his commentary on apple¨s¥’s Tadhkirah by George
Saliba, “An Arabic Critique of Ptolemaic Astronomy,” Journal of the History
of Astronomy, vol. 25, 1994, pp. 15–38. Saliba writes about Khafr¥, “We are
dealing with a planetary theorist of the highest rank. . . . Khafr¥ not only
continues this long established tradition of criticism of Ptolemaic astronomy,
but brings to it a fresh vision and a rare creativity not known before.” Op.
cit., pp. 32–33.
40. It is of much interest for the history of Islamic science to ask why
Mullå Sadrå, who was so close in many ways to Khafr¥, although much interested
in natural philosophy, did not share the interest of the latter and also of
other masters of the School of Shiraz in the natural and mathematical sciences
themselves. This is a question that has not as yet been investigated.
41. See Q. Kåkå˘¥, op. cit., pp. 73–74.
42. See Hafiz A. Ghaffar Khan, “India,” in Nasr and Leaman (eds.),
History of Islamic Philosophy, chapter 62, p. 1060.
43. See Kåkå˘¥, op. cit., pp. 77–79.
44. On his life in both Persia and India, see Saiyid Athar Abbas Rizvi,
A Socio-Intellectual History of the Isna ‘Ashari Shi‘is in India, vol. 1 (Canberra,
Australia: Ma‘rifat), pp. 222ff; and Hafiz A. Ghaffar Khan, op. cit., pp.
1062–63.
45. Rizvi, op. cit., p. 222.
Notes to Chapter 10 323
46. On his scientific and engineering achievements see M. A. Alvi and
Abdur Rahman, Fath u ’llåh Sh¥råz¥ (Delhi, 1968) (publisher unknown); and Rizvi,
A Socio-Intellectual History, vol. 2, pp. 196ff.
47. See Francis Robinson, The ‘Ulama of Farangi Mahall.
48. It is remarkable that there is still not a single work in any European
language that deals in a satisfying manner with the development and history
of Islamic philosophy in India.
49. Rizvi, A Socio-Intellectual History, vol. 1, p. 226, quoted from the
Akbar-nåmah of Ab¨˘l-Fa∂l.