« La teoria della qāfiya araba e persiana in Naṣīr al-Dīn-i Ṭūsī e in Muḥammad-i Âmulī ». Annali di Ca'Foscari, XLIII, 3, 2004, pp. 293-380.

Dans la lignée de leurs précédents travaux sur la théorie de la rime (qāfiya) chez Naṣīr al-Dīn Ṭūsī (voir notamment, avec Muḥammad Fašārakī, Naṣīr al-Dīn-i Ṭūsī’s Contribution to the Arabic-Persian Theory of Qāfiya, Venezia, Cafoscarina, 2003), Riccardo Zipoli et Stefano Pellò proposent ici une lecture comparée des chapitres du Mi‘yār al-aš‘ār (649/1251) de Ṭūsī et de ceux des Nafā’is al-funūn fī ‘arā’is al-‘uyūn de Muḥammad Āmulī consacrés à la rime. Emule des théories hétérodoxes de Ṭūsī, ..

Naṣīr al-Dīn-i Ṭūsī’s Contribution to the Arabic-Persian Theory of Qāfiya. Venezia, Cafoscarina, 2003, 87 p. + 28 p. en persan. (Eurasiatica, 71).

Pièce maîtresse des travaux sur la théorie persane de la rime (qāfiya), annoncés dans son article « On the theory of qāfiya in Naṣīr al-Dīn-i Ṭūsī and Shams-i Qays » (Orientalia Suecana LI-LII, 2003, pp. 479-489) et menés en collaboration avec Stefano Pellò et Muḥammad Fašāraki, Riccardo Zipoli présente ici la section du traité de poétique de Naṣīr al-Dīn Ṭūsī consacrée à la qāfiya. En éclaireur dans un domaine encore peu étudié, Riccardo Zipoli se propose d’évaluer, à des fins pratiques et p..

Farhang. Quarterly Journal of Humanities and Cultural Studies. Issue Topic: Commemoration of Tusi (1). Vol. 15-16, N°s 44 & 45, (winter-spring 2003), Tehran, Institute for Humanities and Cultural Studies [373 p. en persan + 247 p. en français et en anglais].

Premier volet d’un diptyque consacré au grand polygraphe du 7e/13e s. Naṣīr al-Dīn Ṭūsī (597/1201 – 672/1274), cet épais numéro de Farhang se compose de 24 articles (16 en persan dont quatre traductions, cinq en français et trois en anglais) consacrés aux différents aspects de l’œuvre du savant, en particulier à son œuvre scientifique. L’éditeur Jafar Aghayani-Chavoshi, présentant Naṣīr al-Dīn, insiste sur l’implication du savant dans les grands événements de la période des invasions mongoles..

« Nasîr al-Dîn al-Tûsî on Lunar Crescent Visibility and an Analysis with Modern Altitude-Azimuth Criteria ». Suhayl, 3 (2002 - 2003), pp. 231 - 243.

The author describes the criterion for first visibility of the lunar crescent after New Moon as found in the Īlḫānī Zīj of Naṣīr al-Dīn al-Ṭūsī and compares it to the results of a computer program based on a modern criterion for visibility

Farhang. Quarterly Journal of Humanities and Cultural Studies. Issue Topic: Commemoration of Tusi (1). Vol. 15-16, N°s 44 & 45, (winter-spring 2003), Tehran, Institute for Humanities and Cultural Studies [373 p. en persan + 247 p. en français et en anglais].

Premier volet d’un diptyque consacré au grand polygraphe du 7e/13e s. Naṣīr al-Dīn Ṭūsī (597/1201 – 672/1274), cet épais numéro de Farhang se compose de 24 articles (16 en persan dont quatre traductions, cinq en français et trois en anglais) consacrés aux différents aspects de l’œuvre du savant, en particulier à son œuvre scientifique. L’éditeur Jafar Aghayani-Chavoshi, présentant Naṣīr al-Dīn, insiste sur l’implication du savant dans les grands événements de la période des invasions mongoles..

« The Ashkâl al-ta’sîs of al-Samarqandî: a Translation and Study ». Zeitschrift für Geschichte der Arabisch-Islamischen Wissenschaften, 14 (2001), pp. 57-117.

This article provides an English translation of, and a commentary on, the important mathematical treatise Aškāl al-ta’sīs by Šams al-Dīn Muḥammad ibn Ašraf al-Ḥusaynī al-Samarqandī, a contemporary of Naṣīr al-Dīn al-Ṭūsī and Quṭb al-Dīn al-Šīrāzī, but not himself active at the observatory of Maragha. The Aškāl is strongly dependent on the Elements of Euclid and was the subject of numerous commentaries and super-commentaries

The Intellectual-Political Process of the Mongols′ Socialization in Islamic Civilization

The Mongols′ attack to the territory of Islamic civilization in the 13th century is examined from two perspectives: militarily aspect and civilization aspect; from the military aspect, the militant and violent Mongols occupied the lands of Islamic civilization and as a result the Abbasid Caliphate fell after 5 centuries. But from civilization aspect, the Mongols were overcome by the transcendent values and norms of Islamic-Iranian culture and, by converting to Islam, they tried to strengthen and promote this transcendent culture. The process of Mongols′ socialization in Islamic civilization depends on various conditions and factors. However, transcendent thinking and political expertise have played a significant role in their socialization, indicating that these two elements can turn violent and militant human beings and societies into civilized and peaceful human beings and societies. The commitment of the intellectual elites and Iranian advisers of the Mongols to the promotion of moral virtues in the public sphere and to the advancement of moral policy in the management and advancement of political affairs has been one of the most important factors in the socialization of the Mongols in Islamic civilization

Astronomical Accounts in Quṭb al-Dīn al-Shīrāzī’s Commentary on the Canon of Medicine : Testimonies of the Marāgha Observatory

Quṭb al-Dīn al-Shīrāzī (d. 1311) is one of the commentators on the Canon of Medicine of Ibn Sīnā (Avicenna, d. 1037). His commentary, however, has rarely attracted the attention of scholars, who see him mainly as an astronomer. Although he is often reckoned as one of the astronomers of the Marāgha school, there has been no decisive evidence for his working at the Marāgha observatory. This paper provides an edition and translation of three astronomical accounts in his commentary on the Canon, two of which indicate that he was engaged in observation at Marāgha. In the commentary of Fann 2, Taʿlīm 2, Jumla 1, Faṣl 3, of the Canon of Medicine, al-Shīrāzī gave detailed astronomical explanations. In these, he mentioned 1°/70 years as the rate of the precession of the equinoxes, which was “found through the new observation carried out at Marāgha,” and he said that the value of the obliquity of the ecliptic was 23.5°, which had been “verified through our observation of the declination at Marāgha.” These expressions can be taken as an evidence for his connection with the Marāgha observatory.Research Not

Divine causality and human free will: Ṭūsī’s solution and its historical background

This article aims to delve into the approach of Ḫwāǧa Naṣīr ad-Dīn Ṭūsī to a fundamental philosophical question concerning human agency: How can human free will coexist with a necessitating causal framework, where every effect is bound by its complete cause? Ṭūsī’s solution, which left a lasting impact on subsequent philosophical discussions on the issue, particularly within Shiite scholarly circles, revolves around the introduction of a differentiation between types of causes. I will examine Ṭūsī’s elucidation delineated in two of his works: Ǧabr wa Qadar in Persian and a concise Arabic text on Afʿāl al-ʿibād. Additionally, I will endeavor to uncover the historical origins and intellectual influences that may have shaped Ṭūsī’s approach to the question of human free will

Naṣīr al-Dīn al-Ṭūsī, Tafsīr Kitāb al-Thamara (Arabic–Arabic version, tr. Rukn al-Dīn al-Jurjānī)

An Arabic translation of al-Ṭūsī’s Persian commentary on the Thamara (C.3.1250), with the Arabic base text transcribed directly from al-Ṭūsī’s source text. Although anonymous in the manuscripts, the translation is most likely the one authored by Rukn al-Dīn Muḥammad b. ʿAlī b. Muḥammad al-Jurjānī (fl. c. 697-728/1297-1327), which is known through a reference in a further Ṭūsī translation of his (ed. Mudarrisī, p. 24 lines 6-9; cf. Murawwaj, Lameer) and has hitherto been considered lost. Only the late manuscript Tehran, Millī Library, 7450 may transmit a translation different from Rukn al-Dīn’s, or alternatively a draft or a reworking thereof, as can be seen from its less elegant wording and some differences in the content: as opposed to the other Arabic witnesses, the ceremonious opening section starting with yaqūlu mawlānā is omitted while the commentator’s introduction is not