Bibliographie
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ʿAlī-Qulī Ǧadīd al-Islām, Hidāyat al-ḍāllīn (or al-muḍillīn) wa-taqwiyat al-muʾminīn, Mašhad, Āstān-i Quds, MS 12116.
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ʿAlī-Qulī Ǧadīd al-Islām, Hidāyat al-ḍāllīn (or al-muḍillīn) wa-taqwiyat al-muʾminīn, Qum, Marʿašī, MS 3651.
ʿAlī-Qulī Ǧadīd al-Islām, Hidāyat al-ḍāllīn (or al-muḍillīn) wa-taqwiyat al-muʾminīn, Qum, Marʿašī, MS 12021/1.
ʿAlī-Qulī Ǧadīd al-Islām, Hidāyat al-ḍāllīn (or al-muḍillīn) wa-taqwiyat al-muʾminīn, Tihrān, Maǧlis, MS 2089.
ʿAlī-Qulī Ǧadīd al-Islām, Hidāyat al-ḍāllīn (or al-muḍillīn) wa-taqwiyat al-muʾminīn, Tihrān, Malik, MS 5438.
ʿAlī-Qulī Ǧadīd al-Islām, [Iṯbāt-i nubuvvat], Qum, Marʿašī, MS 614.
ʿAlī-Qulī Ǧadīd al-Islām, [Iṯbāt-i nubuvvat], Tihrān, Malik, MS 6348.
ʿAlī-Qulī Ǧadīd al-Islām, Radd-i ǧamāʿat-i (or ʿaqāʾid-i) Ṣūfiyān, Qum, Marʿašī, MS 11479.
ʿAlī-Qulī Ǧadīd al-Islām, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, Rasūl Ǧaʿfariyān (ed.), in idem (ed.), Mīrāṯ-i Islāmī-i Īrān 7, Qum, Marʿašī, 1377/1419/[1998‒1999], p. 11‒54.
ʿAlī-Qulī Ǧadīd al-Islām, Sayf al-muʾminīn fī qitāl al-mušrikīn, published under the title Tarǧuma, šarḥ va naqd-i sifr-i paydāyiš-i Tawrāt (Sayf al-muʾminīn fī qitāl al-mušrikīn), Rasūl Ǧaʿfariyān (ed.), Qum, Anṣāriyān, 1375/[1996]; reprint Qum, Anṣāriyān, 1382/[2003].
Ange de Saint-Joseph (d. 1696), Gazophylacium linguae Persarum…, Amstelodami, Jansson-Waesberge, 1684.
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Maǧlisī (d. between 1110/1699 and 1111/1700), Muḥammad Bāqir, The Life and Religion of Mohammed, as Contained in the Sheeãh Traditions of the Hyât-ul-Kuloob, James L. Merrick (trans.), Boston, Phillips-Sampson, 1850.
Maǧlisī, Muḥammad Bāqir, Ḥayāt al-qulūb, vol. 3: Tārīḫ-i payāmbar-i Islām (Makka), ʿAlī Imāmiyān (ed.), Qum, Surūr, 1384/[2005‒2006].
Secondary Sources
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Ǧaʿfariyān, Rasūl, “Pidar-i Āntūniyū du Zhizū, raʾīs-i asbaq-i dayr-i Āgūstīnhā-yi Iṣfahān, va kitāb-i vay dar naqd-i Sifr-i Paydāyiš (2)”, Tārīḫ va farhang-i muʿāṣir 3‒4, 1376/[1997], p. 94‒120.
Ǧaʿfariyān, Rasūl, Ṣafaviyyah dar ʿarsa-yi dīn, farhang va siyāsat, 3 vols., Qum, Pizhūhiškada-yi Ḥawzah va Dānišgāh, 1379/[2000‒2001].
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Gore-Jones, Lydia, “The Unity and Coherence of 4 Ezra: Crisis, Response, and Authorial Intention”, Journal for the Study of Judaism 47, 2016, p. 212‒235.
Ḥusaynī, Aḥmad, Fihrist-i Kitābḫāna-yi ʿUmūmī-i Ḥażrat Āyat Allāh al-ʿuẓmā Naǧafī Marʿašī, vol. 1‒, Qum, Mihr-i Ustuvār, 1354‒/[1975‒1976‒].
Ḥusaynī Iškivarī, Aḥmad, Fihrist-i nusḫahā-yi ḫaṭṭī-i Markaz-i Iḥyāʾ-i Mīrāṯ-i Islāmī, 8 vols., Qum, Sitāra, 1377‒1384/1419‒1426/[1998‒2006].
Ḥusaynī Iškivarī, Ǧaʿfar & Ḥusaynī Iškivarī, Ṣādiq, Fihrist-i nusḫahā-yi ʿaksī-i Markaz-i Iḥyāʾ-i Mīrāṯ-i Islāmī, vol. 1‒, [Qum], Sitāra, 1377‒/1419‒/[1998‒].
Iʿtiṣāmī, Yūsuf et al., Fihrist-i nusḫahā-yi ḫaṭṭī-i Kitābḫāna-yi Maǧlis-i Šūrā-yi Millī, vol. 1‒, Tihrān, Maǧlis, 1305‒/[1926‒].
Longenecker, Bruce W., 2 Esdras, Sheffield, Sheffield Academic Press, 1995.
Matthee, Rudi, “Poverty and Perseverance. The Jesuit Mission of Isfahan and Shamakhi in Late Safavid Iran”, Al-Qanṭara 36, 2015, p. 463‒501.
Matthee, Rudi, “I. Confessions of an Armenian Convert: The Iʿtirafnama of Akbar (ʿAli Akbar) Armani”, in Hani Khafipour (ed.), The Empires of the Near East and India: Source Studies of the Safavid, Ottoman, and Mughal Literate Communities, New York, Columbia University Press, 2019, p. 11‒31.
Mir-Kasimov, Orkhan, “Jesus as Eschatological Saviour in Islam: An Example of the ‘Positive’ Apologetic Interpretation of the Christian Apocalyptic Texts in an Islamic Messianic Milieu”, Intellectual History of the Islamicate World 6, 2018, p. 332‒358.
Munzavī, ʿAlī N. & Dānišpazhūh, Muḥammad T. et al., Fihrist-i nusḫahā-yi ḫaṭṭī-i Kitābḫāna-yi Markazī va Markaz-i Asnād-i Dānišgāh-i Tihrān, vol. 1‒, Tihrān, Dānišgāh, 1330‒/[1951‒].
Piemontese, Angelo M., Persica vaticana. Roma e Persia tra codici e testi, (Studi e testi, 512), Città del Vaticano, Biblioteca Apostolica Vaticana, 2017.
Pourjavady, Reza, ‘ʿAlī Qulī Jadīd al-Islām and his Polemical Writings Against Christianity’, unpublished manuscript, 2015.
Pourjavady, Reza & Schmidtke, Sabine, art. “ʿAlī Qulī Jadīd al-Islām”, The Encyclopaedia of Islam. Three (online edition, 2009).
Rehatsek, Edward, Catalogue Raisonné of the Arabic, Hindostani, Persian, and Turkish Mss. in the Mulla Firuz Library, [Mumbai], Mulla Firuz, 1873.
Richard, Francis, “Catholicisme et Islam chiite au ‘grand siècle’. Autour de quelques documents concernant les Missions catholiques au xviie siècle”, Euntes docete 33, 1980, p. 339‒403.
Richard, Francis, “Un Augustin portugais renégat apologiste de l’islam chiite au début du xviiie siècle”, Moyen Orient et Océan Indien 1, 1984, p. 73‒85.
Richard, Francis, Raphaël du Mans, missionnaire en Perse au XVIIe s., vol. 1: Biographie. Correspondance, vol. 2: Estats et Mémoire, (Moyen Orient & Océan Indien xvie-xixe s., 9/1 and 2), Paris, L’Harmattan, 1995.
Rodríguez de Gracia, Hilario, art. “Villegas, Alonso de”, Diccionario biográfico español e hispano-americano, <http://dbe.rah.es/biografias/5813/alonso-de-villegas>, accessed on August 22, 2019.
Ross, Edward D. et al., Catalogue of the Arabic and Persian Manuscripts in the Oriental Public Library at Bankipore, 25 vols., Calcutta, Khuda Bakhsh, 1908‒1942.
Rota, Giorgio, “Conversion to Islam (and Sometimes a Return to Christianity) in Safavid Persia in the Sixteenth and Seventeenth Centuries”, in Claire Norton (ed.), Conversion and Islam in the Early Modern Mediterranean: The Lure of the Other, London, Routledge, 2017, p. 50‒76.
Soldi Rondinini, Gigliola & De Mauro, Tullio, art. “Calepio, Ambrogio, detto il Calepino”, Dizionario biografico degli Italiani, vol. 16 (1973), p. 669‒670.
Tiburcio, Alberto, “Muslim-Christian Polemics and Scriptural Translation in Safavid Iran: ʿAli-Qoli Jadid al-Eslām and his Interlocutors”, Iranian Studies 50, 2017, p. 247‒269.
Tiburcio, Alberto, art. “ʿAlī Qulī Jadīd al-Islām, António de Jesus”, in CMR, vol. 12 (2018), p. 266‒273.
Tiburcio Urquiola, Alberto, ‘Convert Literature, Interreligious Polemics, and the ‘Signs of Prophethood’ Genre in Late Safavid Iran (1694‒1722): The Work of ʿAlī Qulī Jadīd al-Islām (d. circa 1722)’, PhD dissertation, McGill University, 2014, <http://digitool.Library.McGill.CA:80/R/-?func=dbin-jump-full&object_id=130439&silo_library=GEN01>, accessed on August 10, 2019.
Windler, Christian, Missionare in Persien. Kulturelle Diversität und Normenkonkurrenz im globalen Katholizismus (17.‒18. Jahrhundert), (Geschichte der Außenbeziehungen in neuen Perspektiven, 12), Köln, Böhlau, 2018.
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Notes
See, e.g. Flannery, The Mission of the Portuguese Augustinians; Ǧaʿfariyān, Ṣafaviyyah dar ʿarsa-yi dīn, vol. 3; Matthee, “Poverty and Perseverance”, as well as his essay in this issue; Piemontese, Persica vaticana; Richard, “Catholicisme et Islam chiite”; Raphaël du Mans; and Windler, Missionare in Persien.
See CMR, vol. 10 (Ottoman and Safavid Empires, 1600‒1700), p. 493‒691, and CMR, vol. 12 (Asia, Africa, and the Americas, 1700‒1800), p. 243‒312, and the literature cited there.
The two copies, none of which possesses a colophon, vary slightly. Each of them has been collated with its original Vorlage, as suggested by collation notes in the margins. For descriptions of the manuscripts, see Ḥusaynī, Fihrist-i Kitābḫāna, vol. 2, p. 213‒214; Afšār & Dānišpazhūh, Fihrist-i kitābhā-yi ḫaṭṭī, vol. 3, p. 405‒406; DINĀ, vol. 4, p. 1240, no. 117943, and vol. 5, p. 596, no. 133943; FANḪĀ, vol. 14, p. 762, and vol. 16, p. 408. The titles mentioned in the catalogues, Dalāʾil-i nubuvvat u imāmat and Radd-i Yahūd, were chosen by the editors and do not correspond to the manuscripts.
Az zamān-i ḥażrat-i ʿĪsā tā ḥāl bi-qawl-i Naṣārā qarīb bi hazār u haftṣad u du sāl mī-šavad… See Tihrān, Malik, MS 6348, fol. 77r:12‒14. By contrast, the same passage reads “nearly 1,700 years” (qarīb bi hazār u haftṣad sāl) in Qum, Marʿašī, MS 614, fol. 70r:10‒11. The lectio difficilior, i.e. 1,702 years, is probably to be preferred.
While a portion of the prologue is still extant in Qum, Marʿašī, MS 614 (see fols. 2r:1‒2v:3), Tihrān, Malik, MS 6348 begins a few lines after the beginning of the first section (equivalent to Qum, Marʿašī, MS 614, fol. 2v:12). For the structure of the treatise, see below.
“One of the Popes said that the Trinity, on which the religion is based, consists of Father, Son, and the Holy Spirit. The Father did not come forth from anyone, the Son came forth from the Father, and the Holy Spirit came forth from the Son alone. […] A few years later, another Pope came and said that the Holy Spirit did not come forth from the Son alone, but from the Father and the Son [my italics]” (yakī az Rīm-pāpāyān gufta ki ṯulṯa [sic] ki banā-yi maḏhab rā bar ān guẕāšta-and, pidar u pisar u rūḥ al-qudus ast, va pidar az hīč kas bi-ham na-rasīda, va pisar az pidar bi-ham rasīda, va rūḥ al-qudus az pisar tanhā bi-ham rasīda […] va baʿd az čand sāl Rīm-pāpāī-i dīgar āmada va gufta ki rūḥ al-qudus na tanhā az pisar balka az pidar u pisar bi-ham rasīda). See Qum, Marʿašī, MS 614, fols. 68r:6‒11; and Tihrān, Malik, MS 6348, fols. 74v:13‒75r:4.
Man ham muddatī az īšān va dar silk-i pādriyān būda va bi-iʿtiqād-i īšān dar ān-vaqt rūḥ al-qudusī [sic] dāštam. See Tihrān, Malik, MS 6348, fol. 76r:6‒8. The same passage has been erased in Qum, Marʿašī, MS 614, fol. 69r:8‒10, apparently by a reader who felt uncomfortable about the Christian past of the author.
For a discussion of the date of conversion, see Tiburcio, “Muslim-Christian Polemics”, p. 248. A few years earlier, another Portuguese Augustinian missionary, Manuel de Santa Maria, had converted to Islam, changing his name to Ḥasan- or Ḥusayn-Qulī Bayg (for the latter name, see Bruyn, Reizen, p. 187). In contrast to ʿAlī-Qulī, Ḥasan-/Ḥusayn-Qulī is not known to have authored Šīʿī polemical works. On the conversion of the two missionaries, see Richard, “Un Augustin portugais renégat”, p. 73‒74; Flannery, The Mission of the Portuguese Augustinians, p. 94‒98; Rota, “Conversion to Islam”, p. 59; and Windler, Missionare in Persien, p. 272‒278. For an overview on conversion in Safavid Iran, see Matthee, “I. Confessions of an Armenian Convert”, p. 11‒18, 27‒30.
On his works, see Tiburcio, “ʿAlī Qulī Jadīd al-Islām”, and the literature cited there, as well as Ǧaʿfariyān, “Pidar-i Āntūniyū du Zhizū”, and Pourjavady, ‘ʿAlī Qulī Jadīd al-Islām’.
In fact, ʿAlī-Qulī identifies himself in all of his works as a missionary convert to Islam. The following statement in his Hidāyat al-ḍāllīn (or al-muḍillīn) is almost identical to the one in the treatise mentioned above: “For a while, I was a Father and I shared their belief in this Holy Spirit” (banda muddatī pādrī būdam va bi-iʿtiqād-i īšān īn rūḥ al-qudus bi-āmin būd). See Tihrān, Malik, MS 5438, p. 141:1‒2 (no foliation). For similar passages in Hidāyat al-ḍāllīn (or al-muḍillīn), see Mašhad, Āstān-i Quds, MS 12116, fol. 2v:13‒14; Qum, Iḥyāʾ-i Mīrāṯ-i Islāmī, MS 2895, p. 4:14‒15 (no foliation); Tihrān, Maǧlis, MS 2089, p. 4:2‒4 (no foliation); and Tihrān, Malik, MS 5438, p. 4:14‒15, 176:14‒177:2. For ʿAlī-Qulī’s edited works, see his “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.), p. 24, 28‒29, 44; “Favāʾid-i izdivāǧ”, M.R. Zāʾirī (ed.), p. 301; and Sayf al-muʾminīn, R. Ǧaʿfariyān (ed.), published under the title Tarǧuma, šarḥ va naqd-i sifr-i paydāyiš-i Tawrāt, p. 56.
For his analysis, ʿAlī-Qulī accessed the bilingual Arabic-Latin edition of the Biblia sacra arabica (=al-Kutub al-muqaddasa bi-l-lisān al-ʿarabī), printed in three volumes by the Propaganda Fide between 1671 and 1673. For details, see Ǧaʿfariyān, “Pidar-i Āntūniyū du Zhizū”, p. 94‒101. On converts as cross-cultural brokers, see Clines, “The Converting Sea”, and the literature cited there.
ʿAlī-Qulī usually gives his name in the introduction of his works, often directly following the baʿdiyya. For his Hidāyat al-ḍāllīn (or al-muḍillīn), see Mašhad, Āstān-i Quds, MS 12116, fol. 2v:8; Qum, Iḥyāʾ-i Mīrāṯ-i Islāmī, MS 2895, p. 4:7; Tihrān, Maǧlis, MS 2089, p. 3:12; and Tihrān, Malik, MS 5438, p. 4:7. For his edited works, see ʿAlī-Qulī, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.), p. 17; “Favāʾid-i izdivāǧ”, M.R. Zāʾirī (ed.), p. 301; and Sayf al-muʾminīn, R. Ǧaʿfariyān (ed.), p. 56.
See Mašhad, Āstān-i Quds, MS 12116, fol. 6v:10; Qum, Iḥyāʾ-i Mīrāṯ-i Islāmī, MS 2895, p. 14:3; Tihrān, Maǧlis, MS 2089, p. 12:4‒5; and Tihrān, Malik, MS 5438, p. 15:3. Hidāyat al-ḍāllīn (or al-muḍillīn) still remains to be researched and edited. For a preliminary study, see Richard, “Un Augustin portugais renégat”, p. 75‒77. For descriptions of the extant manuscripts of the work, see below, Appendix I.
See Pourjavady & Schmidtke, “ʿAlī Qulī Jadīd al-Islām”. The anti-Jewish work is extant in Tihrān, Dānišgāh, MS 1186/5, fols. 101v‒112r. The untitled and undated copy, known under the title Radd bar Yahūd, contains extensive citations from the Hebrew Bible represented in Arabic (fols. 101v‒110v) as well as Hebrew letters (fol. 111r). It is part of a codex that was copied in ca. 1278/1862. The name of the author reads as ʿAlī b. Muḥammad ǧadīd al-Islām (fol. 101v:1). Unlike ʿAlī-Qulī, the author does not identify himself as a former missionary. For a description of this manuscript, see Munzavī & Dānišpazhūh, Fihrist-i nusḫahā-yi ḫaṭṭī, vol. 6, p. 2254.
For the approximate dates of composition, see Pourjavady, ‘ʿAlī Qulī Jadīd al-Islām’, p. 3‒4; and the editor’s introduction in ʿAlī-Qulī, Sayf al-muʾminīn, R. Ǧaʿfariyān (ed.), p. 28‒31, 53. Since Hidāyat al-ḍāllīn (or al-muḍillīn) is referenced in Radd-i ǧamāʿat-i (or ʿaqāʾid-i) Ṣūfiyān, it can be dated before ca. 1121/1709 (see ʿAlī-Qulī, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.), p. 17, 46‒47).
For references to the Dictionarium septem linguarum—which must not be confounded with Calepio’s Dictionarium latinum—in Alī-Qulī’s Hidāyat al-ḍāllīn (or al-muḍillīn), see Tihrān, Malik, MS 5438, p. 172:1, 173:3 and 11, 180:14. For his edited works, see ʿAlī-Qulī, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.), p. 19, 25, 41‒42; and Sayf al-muʾminīn, R. Ǧaʿfariyān (ed.), p. 124, 196, 258, 351‒352, 597. The multi-lingual Dictionarium was accessible to me in a copy printed in Venice in 1689 and preserved under the shelf mark 2 Polygl. 20 in the Bayerische Staatsbibliothek in Munich (see Calepio, Dictionarium). On Calepio and his works, see Soldi Rondinini & De Mauro, “Calepio, Ambrogio”.
Tiburcio Urquiola, ‘Convert Literature’, p. 84.
For what follows, see Alī-Qulī, Sayf al-muʾminīn, R. Ǧaʿfariyān (ed.), p. 351‒352.
See the entry on “Ammon” in Calepio, Dictionarium, p. 42.
For a discussion of other examples for ʿAlī-Qulī’s use of the Dictionarium, see Tiburcio Urquiola, ‘Convert Literature’, p. 84 (“angelus”), 165‒168 (“sophista/sophistes”).
For references to the Dictionarium (kitāb-i Kalūpīnu), see Qum, Marʿašī, MS 614, fols. 22v:14, 52v:12; and Tihrān, Malik, MS 6348, fols. 22r:1, 57v:10.
For references to the Gazophylacium (kitāb-i Gazfīlās) by “Pādrī Anǧīlū”, see Qum, Marʿašī, MS 614, fol. 52v:12; and Tihrān, Malik, MS 6348, fol. 57v:10. For the Gazophylacium, printed in Amsterdam in 1684, see Ange de Saint-Joseph, Gazophylacium. On him and his work, see Bastiaensen, “La Persia safavide”; and Windler, Missionare in Persien, p. 230‒231, 574‒581.
See Qum, Marʿašī, MS 614, fol. 52v:13; and Tihrān, Malik, MS 6348, fol. 57v:11. For the entries on “filius/figlio”, see Calepio, Dictionarium, p. 281; and Ange de Saint-Joseph, Gazophylacium, p. 122.
See Qum, Marʿašī, MS 614, fols. 7r:3‒4, 7v:4 and 12, 14r:5, 19r:6 and 8, 20r:1‒2, 22v:15, 65r:2‒3, 65v:2‒3, 68v:6, 72v:8, 80r:1; and Tihrān, Malik, MS 6348, fols. 5v:5, 6r:5 and 12, 12v:14, 18r:14, 18v:2, 19r:10, 22r:2, 71v:6, 72r:8‒9, 75v:2, 80r:9, 89r:12‒13.
For references to the Flos sanctorum (kitāb-i Fulus-santurum), see Qum, Marʿašī, MS 614, fol. 56v:14; and Tihrān, Malik, MS 6348, fol. 62r:12. There are various editions of the Flos sanctorum, printed from the late 16th century onwards. On Alonso de Villegas and his work, see Rodríguez de Gracia, “Villegas, Alonso de”.
See Qum, Marʿašī, MS 614, fol. 56v:12‒57r:2; and Tihrān, Malik, MS 6348, fol. 62r:9‒14.
For what follows, see Qum, Marʿašī, MS 614, fols. 13v:13‒14 (partly illegible), 20v:1‒5; and Tihrān, Malik, MS 6348, fols. 12v:6‒9, 19v:8‒11. See the entry on “oleum” in Calepio, Dictionarium, p. 556.
“If they want to transcribe ʿalay from Hebrew into Latin [script], alif is put instead of ʿayn [and] they read ulī [oleum]” (agar ḫvāhand ʿalay rā az ʿibrī bi lātīn tarǧuma kunand, bi-ǧā-yi ʿayn alif guẕāšta ulī mī-gūyand). Quoted in Ǧaʿfariyān, “Pidar-i Āntūniyū du Zhizū”, p. 98 (without indicating the folio of the manuscript consulted).
For what follows, see ʿAlī-Qulī, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.), p. 19‒20.
See Tiburcio Urquiola’s discussion of this passage in his ‘Convert Literature’, p. 165‒166; and the entry on “sophista/sophistes” in Calepio, Dictionarium, p. 766. For a similar argument in ʿAlī-Qulī’s Hidāyat al-ḍāllīn (or al-muḍillīn), see Richard, “Un Augustin portugais renégat”, 76‒77.
See Qum, Marʿašī, MS 614, fols. 84r:12‒84v:1. However, this reference does not appear in Tihrān, Malik, MS 6348, fol. 95v.
For the structure of the treatise, see below, Appendix II.
In the prologue, as extant in Qum, Marʿašī, MS 614, fol. 2r:13‒14, the author states explicitly that “this treatise comprises one chapter with several sections” (īn risāla muštamilā [sic] bar yak bāb va taḥtavī bar čand faṣl kardīd). In the colophon of Tihrān, Malik, MS 6348, fol. 95v, the scribe makes clear that he copied the entire treatise (tammat hāḏihi al-risāla). For the structure of Hidāyat al-ḍāllīn (or al-muḍillīn), see below, Appendix I.
Dar dalīlī (or dalāʾilī) ki az Kitāb-i (or Inǧīl-i) […] istiḫrāǧ (or ẓāhir or istinbāṭ) šuda…
Verses are quoted according to the Vulgate chapter divisions; biblical proper names and theological terms are indicated in a Persian transcription of the Latin (e.g. Firaziyīn [Pharisæi]; Krīstūs [Christus]; Pidrūs [Petrus]; sīnbulu/sīnbulū [symbolum]). For an explicit reference to Latin as the “language of the Franks” (zabān-i farangī), see Qum, Marʿašī, MS 614, fol. 37v (margin); and Tihrān, Malik, MS 6348, fol. 40r:12‒13.
For other examples of a ‘positive’ Muslim exegesis, see, e.g. Mir-Kasimov, “Jesus as Eschatological Saviour”, as well as Mohammad Ali Amir-Moezzi’s essay in this issue.
In section 23, the author quotes verbatim 5 Ezra 1:24‒27a, 30b‒32, and 35‒36; 2:10‒12, 14b‒15a, 16‒19a, 23b, 29‒31a, and 33‒34, as extant in Qum, Marʿašī, MS 614, fols. 78r:6‒11, 78r:12‒78v:1, 2‒5, 6‒11, 11‒13, 78v:13‒79r:3, 4‒5, 5‒9, 9‒14; and Tihrān, Malik, MS 6348, fols. 87r:8‒14, 87v:1‒5, 7‒10, 87v:11‒88r:2, 3‒4, 5‒10, 11, 88r:12‒88v:2, 3‒7.
See Longenecker, 2 Esdras, p. 112, 115‒116, and 120. For a translation of 5 Ezra (=2 Esdras 1‒2), see, e.g. the New Revised Standard Version with Apocrypha. For a general introduction to 4 Ezra—which is not quoted in the treatise—see Gore-Jones, “Unity and Coherence”, and the literature cited there.
For 5 Ezra 1:24‒27, for instance, compare Qum, Marʿašī, MS 614, fol. 78r:6‒11, and Tihrān, Malik, MS 6348, fol. 87r:8‒14, with ʿAlī-Qulī’s Hidāyat al-ḍāllīn (or al-muḍillīn), as it appears in Qum, Marʿašī, MS 3651, fols. 77v:13-78r:9, and Qum, Marʿašī, MS 12021/1, fol. 78r:6‒78v:2, as well as his Sayf al-muʾminīn, R. Ǧaʿfariyān (ed.), p. 250.
The fact that the section dealing with 5 Ezra is placed last in the treatise suggests that ʿAlī-Qulī adopted the arrangement of the Sixto-Clementine edition. See Biblia sacra vulgatæ, Appendix, Liber Quartus Esdræ, chapters 1‒2.
For details, see Longenecker, 2 Esdras, p. 114‒121, and the literature cited there.
See Qum, Marʿašī, MS 614, fols. 79r:15‒85r:11; and Tihrān, Malik, MS 6348, fols. 88v:10‒95v:13.
See Qum, Marʿašī, MS 614, fols. 80v:14‒81r:8 (incomplete); and Tihrān, Malik, MS 6348, fol. 90v:1‒12.
See Qum, Marʿašī, MS 614, fol. 84r:2‒7; and Tihrān, Malik, MS 6348, fol. 94r:12‒94v:2.
See Qum, Marʿašī, MS 614, fols. 82r:12‒83r:4; and Tihrān, Malik, MS 6348, fols. 92r:14‒93r:10.
See Qum, Marʿašī, MS 614, fols. 83v:3‒84r:2; and Tihrān, Malik, MS 6348, fols. 93v:12‒94r:11.
See Qum, Marʿašī, MS 614, fols. 7v:6‒7, 19r:9‒10, 20r:9, 21v:5‒6, 22r:2‒3 and 12‒13, 22v:11, 24r:2, 25r:7, 35r:14, 39r:14, 45v:9‒10, 58v:8; and Tihrān, Malik, MS 6348, fols. 6r:7, 18v:3, 19v:2, 20v:8, 21r:5‒6 and 14, 21v:12, 23r:4, 24r:7‒8, 37v:7, 42v:6, 50r:4, 64r:12.
See Qum, Marʿašī, MS 614, fol. 66r:10; and Tihrān, Malik, MS 6348, fol. 73r:3. For Ibn Bābawayh’s ʿUyūn, see, for instance, the edition by Ḥ. al-Aʿlamī.
Compare Qum, Marʿašī, MS 614, fols. 82r:12‒83r:4, and Tihrān, Malik, MS 6348, fols. 92r:14‒93r:10, with Maǧlisī’s Ḥayāt al-qulūb, vol. 3, p. 774‒775, and Life and Religion, p. 207 (translation). Other Muslim sources used by the author still remain to be researched and identified.
See ʿAlī-Qulī, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.), p. 35; and Pourjavady, ‘ʿAlī Qulī Jadīd al-Islām’, p. 1.
See DINĀ, vol. 10, p. 1151‒1152; FANḪĀ, vol. 34, p. 670‒671; Ǧaʿfariyān & Ṣiddīqī, Az Darband tā Qaṭīf, p. 77; and Tiburcio, “ʿAlī Qulī Jadīd al-Islām”, p. 268‒269.
See Ḥusaynī, Fihrist-i Kitābḫāna, vol. 29, p. 106, no. 119; DINĀ, vol. 10, p. 1151, no. 298403; and FANḪĀ, vol. 34, p. 671.
Compare Qum, Marʿašī, MS 11479 with the edition based on Tihrān, Millī, MS 1623/3, fols. 209‒277, and published in ʿAlī-Qulī, “Risāla dar radd-i ǧamāʿat-i Ṣūfiyān”, R. Ǧaʿfariyān (ed.).
As mentioned in the prologue of Volume One, the titles of the 4 volumes are as follows (see also Pourjavady & Schmidtke, “ʿAlī Qulī Jadīd al-Islām”): (1) Radd-i uṣūl-i dīn-i Naṣārā u iṯbāt-i uṣūl-i dīn-i Islām az rū-yi kitābhā-yi īšān (Refutation of the principles of Christianity and proof of the principles of Islam according to their books); (2) Radd-i furūʿ-i dīn-i Naṣārā u iṯbāt-i furūʿ-i dīn-i Islām az rū-yi kitābhā-yi īšān (Refutation of the branches of Christianity and proof of the branches of Islam according to their books); (3) Iṯbāt-i payāmbarī u ḫātamiyyat az kitābhā-yi īšān (Proof of the prophethood of Muḥammad and that he is the seal of prophethood according to their books); and (4) Iṯbāt-i imāmat u mahdaviyyat az kitābhā-yi īšān (Proof of the Imāmate and the Mahdism according to their books).
For a description of this manuscript, see Rehatsek, Catalogue Raisonné, p. 214, no. 85.
Compare Qum, Marʿašī, MS 12021/1 with Qum, Marʿašī, MS 3651 (see below, no. 7).
For a description of this manuscript, see Ḥusaynī, Fihrist-i Kitābḫāna, vol. 30, p. 373, no. 389.
For a description of this manuscript, see Āstān-i Quds-i Rażavī, Fihrist-i kutub-i Kitābḫāna, vol. 11, p. 426‒427.
For descriptions of this manuscript, see Iʿtiṣāmī, Fihrist-i nusḫahā-yi ḫaṭṭī, vol. 6, p. 75‒76; Ḥusaynī Iškivarī, Ǧ. & Ḥusaynī Iškivarī, Ṣ., Fihrist-i nusḫahā-yi ʿaksī, vol. 3, p. 53‒54.
For a description of this manuscript, see Ross, Catalogue of the Arabic and Persian Manuscripts, vol. 14, p. 157‒158.
For descriptions of this manuscript, see Ḏarīʿa, vol. 25, p. 179, no. 142; Ḥusaynī Iškivarī, Fihrist-i nusḫahā-yi ḫaṭṭī, vol. 7, p. 332‒333.
For a description of this manuscript, see Ḥusaynī, Fihrist-i Kitābḫāna, vol. 10, p. 47.
For a description of this manuscript, see Afšār & Dānišpazhūh, Fihrist-i kitābhā-yi ḫaṭṭī, vol. 4, p. 844.
In what follows I indicate, for each section, the name of the adduced biblical book/s, followed by a transcription of its/their Persian equivalent in parentheses and italics, as found in the manuscripts. The original Latin names, as they appear in the Vulgate, are indicated in square brackets, if different from the English.
The only reference to Exodus (Īzūd), Exodus 4:14‒16, appears in section 22 (see Qum, Marʿašī, MS 614, fol. 75r:13‒75v:2; and Tihrān, Malik, MS 6348, fol. 83v:7‒13). The treatise makes no reference to Leviticus.
The author considers 1 Chronicles as one of the “books of the Torah” (kutub-i Tawrāt). See Qum, Marʿašī, MS 614, fol. 5r:6; and Tihrān, Malik, MS 6348, fol. 3v:3. Tawrāt might refer here to the First/Old Testament as a whole.
Ecclesiastes and Proverbs were traditionally attributed to King Solomon.
In fact, this section draws heavily on Malachi and quotes verbatim Malachi 4:1‒2a (see Qum, Marʿašī, MS 614, fol. 36v:11‒15; and Tihrān, Malik, MS 6348, fol. 39r:14‒39v:4). In addition, it references Malachi 4:5 (see Qum, Marʿašī, MS 614, fols. 36v:15‒37r:1; and Tihrān, Malik, MS 6348, fol. 39v:4‒5).
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