Jawāmiʻ ʻulūm al-nujūm wa-uṣūl al-ḥarakāt al-samāwīyah : manuscript, [19th century?].

A summary of Ptolemy's Almagest, "Al-Farghānī's best-known and most influential work ... a comprehensive account of the elements of Ptolemaic astronomy that is entirely descriptive and nonmathematical." A. I. Sabra, "Al-Farghānī," Dictionary of Scientific Biography (New York, 1971), v. 4, pp. 541a-545a.Watermark: Andrea Galvani of Pordenone. See Edward Heawood, Watermarks, Mainly of the 17th and 18th Centuries (Hilversum, 1950), p. 36 and no. 860.Text rubricated; borders drawn in pencil.Text (not this copy) published.GAL,A summary of Ptolemy's Almagest, "Al-Farghānī's best-known and most influential work ... a comprehensive account of the elements of Ptolemaic astronomy that is entirely descriptive and nonmathematical." A. I. Sabra, "Al-Farghānī," Dictionary of Scientific Biography (New York, 1971), v. 4, pp. 541a-545a.Mode of access: Internet.McGregor FundAstronomer-astrologer at Baghdād in employ of ʻAbbāsid caliph al-Maʾmūn.Purchased in Cairo, 1933/34. Owners' marks: name of copyist on p. [1]: hādhā kitāb nassakhahu al-mutawakkil ʻalá Allāh ʻAbd al-Ḥamīd Mūsá; on p. [1], manuscript notes in handwriting of Max Meyerhof

Kashf al-qināʻ fī rasm al-arbāʻ : manuscript, [1919].

"A treatise on different kinds of quadrants in 2 qisms of 10 + 9 faṣls, mentioning those who invented them.... Ibn al-ʻAṭṭār's work merits publication and analysis." David A. King, A Survey of the Scientific Manuscripts in the Egyptian National Library (Winona Lake, 1986), p. 74.Watermark: Andrea Galvani of Pordenone. See Edward Heawood, Watermarks, Mainly of the 17th and 18th Centuries (Hilversum, 1950), p. 35 and no. 860.Contains astronomical tables: jadwal al-Ḥalabī, jadwal al-Farghānī; colophon mentions work of Aḥmad ibn Muḥammad ibn Kathīr al-Farghānī and Nūr al-Dīn ʻAlī ibn Muḥammad al-Naqqāsh.Text and tables rubricated; marginal corrections in hand of copyist.Dates of exemplar and this copy, and names of both copyists in colophon: wa-tammat al-kitābah ʻalá yad aḥwaj al-khalq ilá ʻafw rabbihi al-karīm Muṣṭafá ʻAbd al-Ṣamad ibn al-shaykh ʻAbd al-Jawwād al-Danīṭī[?] ... fī yawm al-thulāthāʾ rābiʻ al-Muḥarram sanat 805 [4 August 1402] ... fī yawm al-jumʻah 25 Abrīl sanat 1919 ʻAbd al-Raḥmān.For other copies of this work, see Mich. Isl. Mss. 736,1, 795,14, and 803,2.Pp. [37-48]. Bound with: Muḥammad ibn Muḥammad ibn al-ʻAṭṭār, Kashf al-qināʻ fī maʻrifat ṣināʻat al-arbāʻ, pp. [1-35].GAL,"A treatise on different kinds of quadrants in 2 qisms of 10 + 9 faṣls, mentioning those who invented them.... Ibn al-ʻAṭṭār's work merits publication and analysis." David A. King, A Survey of the Scientific Manuscripts in the Egyptian National Library (Winona Lake, 1986), p. 74.Mode of access: Internet.McGregor FundEarly 15th-cent. Egyptian (?) astronomer.Purchased in Cairo, 1933/34. Owner's mark: inside cover, manuscript notes in handwriting of Max Meyerhof

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