The account of the Isma'ili doctrines in the Jami' al-Tawarikh of Rashid al-Din Fadlallah

Reuben Levy

doi:10.1017/S0035869X0007129X

The account of the Isma'ili doctrines in the Jami' al-Tawarikh of Rashid al-Din Fadlallah

Published online by Cambridge University Press: 15 March 2011

Reuben Levy

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Although references to the subject of Ismā'īlī doctrine have been frequent enough in the text-books and learned journals, the earliest source quoted in nearly all of them is the Ta'rīkh-i Jahān-Gushā of Juwaynī. By a comparison of that work with the corresponding section of the Jāmi' al-Tawārīkh of Rashīd al-Dīn it is evident that the latter is the source from which Juwaynī drew most of his materials, and that for his compilation he used such sections of it as suited his purposes, omitting and transposing passages as he thought fit. In certain instances his omissions from the text have caused obscurities which the original version of Rashīd al-Dīn does not contain, and quite often the borrowings have been incorporated without any great effort to make them fit snugly into their context. Since the Ta'rīkh-i Jahān-Gushā is fairly well known I shall confine myself here to the work of Rashīd al-Dīn, which seems destined for some time longer to remain in the obscurity of manuscript.

Type: Articles
Information: Journal of the Royal Asiatic Society , Volume 62 , Issue 3 , July 1930 , pp. 509 - 536

DOI: https://doi.org/10.1017/S0035869X0007129X [Opens in a new window]
Copyright: Copyright © The Royal Asiatic Society 1930

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References

^{page 509 note 1} By the kindness of the Gibb Trustees, I have been able to use proofsheets of part of the third volume of Mīrzā Muḥammad Qazwīnī's edition.

^{page 509 note 2} I have used two British Museum manuscripts, the well-known one Add. 7628 (fols. 272b ff.), which I call A, and Or. 1684 (fols. 186b ff.), which is late, but occasionally has a better reading than the other. This I call B, while Juwaynī, in Mīrzā Muḥammad's edition (vol. iii), is represented by J.

^{page 510 note 1} A, f. 273a, towards the end.

^{page 512 note 1} The corresponding portion in J[uwaynī] begins here [ed. Mīrzā Muḥaniniad, vol. iii, p. 144].

^{page 512 note 2} Sic. According to Ṭabarī (iii, 2509) her name was .

^{page 513 note 1} J. prb. recte.

^{page 513 note 2} J. breaks oft here and resumes at on p. 514.

^{page 514 note 1} J. resumes here.

^{page 514 note 2} B inserts

^{page 515 note 1} B

^{page 515 note 2} J. breaks off.

^{page 515 note 3} J. resumes.

^{page 515 note 4} . There is a lacuna in J.'s text.

^{page 516 note 1} The MSS. of J. omit. Mīrzā Muḥammad conjectures [p. 148].

^{page 516 note 2} —a A omits.

^{page 516 note 3} J.

^{page 517 note 1} —¹ J. omits; A reads

^{page 517 note 2} J.

^{page 517 note 3} Thus J. A, B [incorrectly]

^{page 517 note 4} J.

^{page 518 note 1} Square brackets denote the translator's insertions.

^{page 518 note 2} The Arctic and North Pacific. Nuzhat al-Qulūb, trans. Le Strange, , p. 231Google Scholar.

^{page 519 note 1} On the Arabian mainland in the neighbourhood of Baḥrayn. See Nuzhat al-Qulūb, ed. Le Strange, , p. 137Google Scholar.

^{page 519 note 2} For the text, which is doubtful, Mīrzā Muḥhammad suggests, “a grandson of Husayn”. But this statement lacks point and significance, this Husayn not being a person of any note.

^{page 522 note 1} At Kāḍimayn.

^{page 522 note 2} The 'Alids.

^{page 522 note 3} In Khūzistān. (Nuzhat al-Qulūb, tr. Le Strange, , p. 110Google Scholar.)

^{page 523 note 1} A, f. 274a, ad fin.

^{page 525 note 1} J. resumes here [p. 149].

^{page 525 note 2} Qur'ān, iii, 30.

^{page 525 note 3} Qur'ān, xliii, 27.

^{page 525 note 4} J.

^{page 525 note 5} Qur'ān, vi, 98.

^{page 526 note 1} J. reads which makes nonsense of what follows.

^{page 526 note 2} There is a gap in A and B. The editor of J. (p. 150) reads here although following the Hebrew or Aramaic. The closest approximation in any of the MSS. of J. is .