ISLAMIC & WESTERN HISTORIOGRAPHY

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<strong>ISLAMIC</strong> STUDIES, 25: 4 (1986) 435 [I] (Died between 1391757 and 142175960) Muhammad Ghufrani al-Khurasani, 'Abdullah bin al-Muqaffa' (1383-1965), pp. 635. F. Gabrieli: "Ibn al-Muqaffa' " in EI (New) 111, pp. 883-885; 'Umar Rag Kal@la, MMVI, p. 156, XIII, p. 402 with useful references. For a good number of references see A.M. Goichon M. S. Khan, The Philosophy of Avicenna and its influence on Medieval Europe (1969). 71 note c. See Loghar-nama by A.A. Dehkhoda, (A-Abu Sa'd, 1325 A.H. Shamsi), pp. 352- 353; 'Umar Farrukh, ~a'rikh al-Fikr al-'Arab; (1386/1966), pp. 249-50. Farrukh states (Ibid. 272) that 'Abdullah bin al-Muqaffa' who translated books on philosophy, logic and medicine was a different person. Juji Zaydan, TALA, 11, pp. 131- 134. His style in Arabic has been discussed in Ibid, 11, 176; For his contributions to the birth of Arabic literary pro? see Gaston Wiet, Introduction, pp. 53-56; see also D. Sourdel "La biographie d 'Ibn al-Muqaffa' d'apres les sources anciennes" in Arabica. 113, (1954), pp. 307-23. [J] The Shihhnamma was translated into Arabic prose at the end of the 7th113th century by al-Fath bin 'Ali al-~undari and edited with an introduction and notes by 'Abdu'l [K] Wahhab 'Azzam in 2 vols. (Repr. by Asadi, Tehran, 1970); Firdawsi, (Le) Livre de rois. trans. by M.J. Mohl (1838-78), 10 vols ..... Shahnama, tr. into English by A.G. Warner (1905), 9 vols, ----, Shahnama, tr. and abridged in prose and verse by J. Atkinson, Reprint, pp. 640; P.B. Vachcha, Firdausi, and the Shahnoma: A study of the Great Persian Epic of the Homer of the East (1950); Mahmud Shiifri, Shahnama MI &stir (1343 A.H. Shamsi); pp. 538, studies the linguistic peculiarities of the Shahnama V. Minorasky, "The Older Preface to the Shcihnima" in L VE, I1 159-79; the "Epic Tradition of Iran" in Jan Rypka (ed) HIL. pp. 15 1- 162. The treatment of women in the Shahnama has been studied by D.K. Motlagh, Die Frauen im Shahnama, lhre Geschichte und stellung unter Gleichzeitiger, (1971), pp. 235; HOME. pp, 130; 347; 430; Th. Noldeke, lks Iranische Nationalepos, 2nd ed. (1921); Henri ~assd', Firdausi et I'epopee mtio~le (136) Cl. Huart, Hemi Masse'e and V.L. Menage, "Firdawasi" in EI (2) 11, pp, 918-921 (critical) and informative). See also the papers read in 1934 at Firdawsi Millenium (Tehran. 1944) pp. 98-202. H. Ritter, "Fudavsi" in IAns, (Istanbul, 1948) IV, pp. 642- 649. The Persian text of the Shihn6ma [Chah-nama, edition complete) was published by J. Mohl also 7 vols. (Paris, 1830-78); See the Columbia University Firdowsi Celebrations ed. by David Eugene Smith (New York, 1936). Firdawsi's historical concept in the Shahnoma has been discussed by G.E. Von Grunebaum, Islam. (London, 1961) pp. 168-184; and in Indo-Iranica (Calcutta, 1970), XXII/ 4,49. The Institute of Asian Peoples Moscow published the Shahnama in two vols. in 1963. Al-Mas'lidi, MD, 111, 109-1 11, gives an account of the Shu'libiyah, a movement based on the superiority of genealogy and adds that he has discussed it in his book al-Maqcikit fi ugl ad-Diyhit which does not seem to be extant. As for the arguments of the non-Arabs against the Arabs see al-'Iqd al- arid of Ibn 'Abd Rabbihi (d. 2381940) studied by Khuda Bakhsh, Contributions to the history of Islamic Civilization 1, pp. 134-144. The social significance of the Shu'iibiyah has been studied by H.A.R. Gibb, see SCI, pp. 62-73. An impartial account of this movement has been given by Abmad Amh, Fa]r al-Ishim, pp. 30-38; A.A. Dehkhoda, Lughat Nama No. 160 (1349 A.H. Shamsi) p. 410 quoting Farhangi Farsi of Muhammad Mo'in and other Arabic sources. D.B. Macdonald, "Shu'ubiyah" in Enc. of Islam (1934), IV, p. 395. A study of the Shu'ubiyah which needs revision is: "The Shu'ubiyah Movement in Islam; Its Origin, Its Growth and Its Results" in the Essays: Indian and Islamic by S. Khuda Bukhsh (1912), pp. 56-126. It has
4 36 <strong>ISLAMIC</strong> STUDIES, 25:4 (1986) been characterised as an expression of Iranian ascendency by Gaston Wiet. Inrroduction, pp. 8@85. The Shu'iibiyah movement has been studied by I. Goldziher in two essays included in his Muhammdanische Studien (Halle a/s. 18&90), I, pp. 147-216; English translation in Muslim Studies (by C.R. Barber and S.M. Stern (London. 1967). 1,- pp. 137-198; see also K. Inastrancev. Iranian Influences on Moslem Litemture, trans by C.K. ~kiman (Bombay, 1918). But the most RQnt and critical study on the subject is that of Ch. Pellat Le Milieu basrien et kz fonnation de Gahiz (Paris, 1953); pp. 31 1. passim. , NIL (L) The title of al-Tabari's QurFn Commentary is: Jami' al-Bcryiin fi Tafsir al-Qur 2n. 30 parts in 12 vols. (1321 A.H.) Many commentaries on the QurFn before that of al-~abar; were written by the active and learned members of the different religio-political sects in Islam. The Jami' of al-Tabad may be put in the category of tafszr bi7-nmthrir, along with those of al-Bughawi and Ibn al-Jaw& See Ahmed Amin. Fajr 01-Isldm, 7th ed. (1955) pp. 195-207; See also Md. Husain AM-Dhahabi, at-~afsi uu 7-Mufassirrin, 3 vols. (Cairo, 13811196162) pp. 492+ 236+294. For al-Tabari see this translator's note W in M. Kamil 'Ayad's paper. See Tabad in AA. Dehkhoda, op. cit no. 29 (1335 A.H. Shamsi) p. 143 giving references to Persian works. For comments on al-Tabari's historiography see Muhammad '~bd21 Ghani Hasan Xm or-Ta'rikh, pp 14Ck142; 171-173 where his annalistic treatmentls discussed. Fu'at Sezgin, GAS, I, pp. 323-328 (informative with a good bibliography). This has been discussed in some detail by Franz Rosenthal, op. cit. pp. 75-80. Rosenthal and Spuler arrive at the same conclusion. See the substantial chapter on GremRoman Historiography in he Idea of History by R.G. Collingwood (195 1). pp. 14-45, Steven Rundman, "Byzantine Historians and the Ottoman Turks" in HOME, pp. 271-76; See Jean Sauvaget and Claude Cahen "The Byzantine Empire" in IHME. p. 108. The Greek and Byzantine historians have been noticed by George Sarton in his-IHS, vol. I1 pt. 1, p. 450; pt. 2, 795. For early Byzantine historiography see Will Durant, he Age of Faith (New York, 1950) pp. 124-126. Malalaq Johannes (Ca. 491-578 Byzantine Chronicler of the sixth century, by birth a Syrian. His world history which he carried on upto 563 A.D. influenced the history writing of the Slavs. Author of Chronographia in 18 books. See K. Krumbacher, Geschichts der Byzantinischen Literature 2nd ed. pp. 325-334. G. Moravcsik, Bysantinoturdca 2nd ed. I, 326334. F. Rosenthal, op. cit. pp. 76, 77 and aJl the references given in the foot-notes, George Sarton, IHS, I, pp. 454-455; (Good Bibliography). See Brockhaus Enzyklopadie (1971). 11, p. 36. Jacob of Edessa (ca. 64@708) also author of a Syriangrammer. See A. Baumstark, Geschichte der Syrischen Litemtur (1922). pp. 248-256; F; Rosenthal, op. cit. pp. 76-77. George Sarton, op. cit. pp. 50@501. (Gives an account of the editions of his text and studies connected with it). Barhebraeus (1226-1286); his name means "Son of the Hebrews"; George Sarton, op. cit. 11, pp. 975-979 (Most detailed); Scholia on the Old Testament, ed. by Martin Springling and William Creighton Graham (1931). A. Baumstark, op. cit, (1922), pp. 312-320; U.R. Kahhala, op. cit, VIII, pp. 3940. See his Chronicon Syriacum Gregorii Bcrrhebmeus Chronique syriaqde or Histoie Rofane du Monde par Abdu'l Fad Gregoire Barhebraeus (1225-1286 A.D.). Syriac text accompanied with variants and notes preceded by an introduction by Paul Bedjan (1890 repr. 1972). pp. vii+600. On the historiography of Bar-Hebraeus in Syriac see the comments of J.B. Segal, "Syriac Chronicles As Source Material For the History of .
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