شرح الانموذج.

الانموذج فى النحوNumérisation effectuée à partir d'un document de substitution.Commentaire de Djamâl al-Dîn Moḥammad ibn ʿAbd al-Ghanî al-Ardabîlî sur le traité de grammaire d'Al-Zamakhscharî, intitulé الانموذج « le Spécimen ». Les derniers feuillets manquent. Commencement : الحمد لله الذى جعل العربية مفتاح البيان

Sharḥ Unmūdhaj Maḥmūd al-Zamakhsharī, [1104, i.e. 1693].

Fine copy of al-Ardabīlī's commentary of the Unmūdhaj fī al-naḥw, a treatise on Arabic grammar by Maḥmūd ibn ʻUmar al-Zamakhsharī (d.1144). Followed by the renowned theological poem of al-Ūshī (12th cent.), Badʼ al-Amālī (or Qaṣīdat yaqūlu al-ʻabd fī Badʼ al-Amālī) in a different hand.Shelfmark: Ann Arbor, University of Michigan, Special Collections Research Center, Isl. Ms. 144Origin: As appears in colophon on p.126, copied by Muḥammad ibn ʻUthmān (Mehmet Ösman) in the school of Ali Efendi, Trabzon. Transcription finished 25 Ramaḍān 1104 [ca. 30 May 1693].Accompanying materials: Insert carrying glosses (paginated pp.87-88).Former shelfmark: British Museum, London "No. 110. Ardabili's commentary on the Unmudaj." ; "٥٩٣" on tail of textblock.Binding: Pasteboards covered in dark brown leather ; Type II binding (with flap) ; board linings in laid paper ; upper and lower covers bear gold-stamped mandorla with orange onlays and gold-painted accents, accompanied by a border of gold fillets ; sewn in pink thread, two stations ; traces of worked endbands remain ; overall in fair to poor condition with some abrasion, lifting of leather, delamination of boards, etc. ; housed in envelope.Support: European laid paper, mainly with 11 laid lines per cm. (vertical) and chain lines spaced 26 mm. apart (horizontal) ; watermark with three bars in scrollwork ; crisp but sturdy, well-sized and burnished, dark cream in color with some inclusions ; a second type of European laid paper appears toward the end of the codex (name watermark, difficult to examine) ; flyleaves in still a different type (watermark with name in bar) ; some smudging and staining.Decoration: Keywords and abbreviation symbols rubricated ; textual dividers in the form of red discs.Script: mainly Naskh ; fine Turkish hand ; only partially seriffed with right-sloping head-serifs appearing on bar of kāf (shaqq) and irregularly on joined alif, initial alif lām, etc. ; mainly closed counters ; very slight effect of words descending to baseline ; rounded and freely ligatured though rightward descenders mainly tapered ; alif maqṣūrah regularly mardūdah ; replacement leaf (p.17-18) in a naskh with strong influence of nastaʻlīq.Layout: Written in 17 lines per page ; frame-ruled.Collation: i, 5 V(50), IV+1 (59), II (63) ; chiefly quinions ; catchwords present ; pagination in pencil, Western numerals, supplied during digitization (includes flyleaves and insert ; skips two pages between pp.43-44).Colophon: "Scribal," triangular, reads: "تمت الكتاب بعون الله الملك الوهاب ... على يد اضعف الخلائق المحتاج الى رحمة الله تعالى محمد ابن عثمان ... في اليوم خمس وعشرين من شهر رمضان المبارك في يوم ... السبت وقت العصر في شهر طربزون في مدرسة على افندى سنه اربع ومائة والف تم"Explicit: "وعصمنا الله من شرورهم و ... لحوارهم والله اعلم بالصواب واليه المرجع والمآب "Incipit: "الحمد لله [الذي] جعل العربية مفتاح البيان وصيرها آلة بها تحترز [؟] عن الخطأ ... وبعد يقول الفقير المولى ... جمال الله والدين محمد ابن عبد الغني الاردبيلي غفر الله له لما رأيت مختصر الامام الهمام ... جار الله ... انموذجه في النحو قليل اللفظ كثير المعنى صغير الحجم ... ولم يكن له شرح يفيد طالبه ويلقي اليه مقاصده ..."Title from inscription on 'title page' (p.11).Ms. codex.3. p.130-p.133 : [Qaṣīdat yaqūlu al-ʻabd fī Badʼ al-Amālī] / ʻAlī ibn ʻUthmān al-Farghānī.2. p.127-129 : [blank].1. p.12-126 : Sharḥ Unmūdhaj Maḥmūd al-Zamakhsharī / al-Ardabīlī.Brockelmann, C. GAL,Brockelmann, C. GAL,Fine copy of al-Ardabīlī's commentary of the Unmūdhaj fī al-naḥw, a treatise on Arabic grammar by Maḥmūd ibn ʻUmar al-Zamakhsharī (d.1144). Followed by the renowned theological poem of al-Ūshī (12th cent.), Badʼ al-Amālī (or Qaṣīdat yaqūlu al-ʻabd fī Badʼ al-Amālī) in a different hand.Mode of access: Internet.Acquired by purchase (funds donated by Horace Rackham).Bookplate of British Museum, London on interior of upper cover, "British Museum, London. No. 110. Ardabili's commentary on the Unmudaj." ; circular seal impression with figure of goat/gazelle in purple ink as well as inscription "349" in Western numerals on front flyleaf (p.1) ; ownership statements on front flyleaf (p.1) include "من كتب رشدى" followed by "ثم انتقل الى ملك الفقير احمد بن حسين القسطمونى المشتهر بخواجه زاده" ; circular waqf-seal impression in black ink appears on ’title page’ (p.11) and several places throughout, reads: "هذا وقف الراجي فيض الصمدي الشيخ احمد ضيا الدين ابن مصطفى الخالدي فمن بدله بعد ما سمعه فانما اثمه على الذين يبدلونه" in name of Aḥmad Ḍiyāʼ al-Dīn ibn Muṣṭafá al-Khālidī (i.e. Ahmed Ziyâüddîn Gümüşhanevî, d. 1893 or 4) ; extensive marginal and interlinear glosses and corrections ; occasional notabilia (side-heads), often rubricated

Treatises on the Salvation of Abū Ṭālib

The following article surveys a few treatises regarding the salvation of the Prophet Muḥammad’s uncle, Abū Ṭālib b. ʿAbd al-Muṭṭalib (d. circa 619ce). The controversy concerning Abū Ṭālib’s place in the hereafter stems from a wealth of reports condemning him to hell due to his refusal to convert to Islam and others which testify to his lifelong belief in God and the prophethood of Muḥammad. The first group of reports was canonized in the collections of Bukhārī and Muslim, while the second group largely appeared insīraand Shīʿīḥadīthliterature. Although Shīʿī thinkers have upheld the faith and salvation of Abū Ṭālib from the earliest periods of Islamic history, very few Sunnīs shared this opinion despite transmitting some of the same proof-texts cited in Shīʿī works. According to most Sunnīs, these proof-texts were either inconclusive or insufficient in proving Abū Ṭālib’s conversion to Islam or his salvation. However, there is a remarkable shift in the sensibilities of some Sunnīs after the ninth centuryhijrī(fifteenth centuryce). In contrast to early Sunnīs who considered such a possibility to be unlikely or flatly denied it, a few Sunnīs over the past five centuries have joined their Shīʿī co-religionists in their commitment to the salvation of Abū Ṭālib. This article introduces the relevant proof-texts and theological arguments that classical Shīʿī and modern Sunnī writers have utilized to advocate the belief in Abū Ṭālib’s salvation