رسائل إخوان الصفا (كتاب)
مراجع

↑  "The work only professes to be an epitome, an outline; its authors lay claim to no originality, they only summarize what others have thought and discovered. What they do lay claim to is system and completeness. The work does profess to contain a systematized, harmonious and co-ordinated view of the universe and life, its origin and destiny, formed out of many discordant, incoherent views; and it does claim to be a 'complete account of all things' - to contain, in epitome, all that was known at the time it was written.
It refers to more profound and special treatises for fuller information on the several sciences it touches upon, but it does claim to touch on all sciences, all departments of knowledge, and to set forth their leading results. In effect, it is, by its own showing, a 'hand-encyclopedia of Arabian philosophy in the tenth century'. It is not easy to exaggerate the importance of this encyclopedia. Its value lies in its completeness, in its systematizing of the results of Persian study." ستانلي لين بول (1883), pages 190, 191.
↑  "Having been hidden within the cloak of secrecy from its very inception, the Rasa'il have provided many points of contention and have been a constant source of dispute among both Muslim and Western scholars. The identification of the authors, or possibly one author, the place and time of writing and propagation of their works, the nature of the secret brotherhood the outer manifestation of which comprises the Rasa'il - these and many secondary questions have remained without answer." Nasr (1964), pg 25.
↑  "It is probable that they have influenced some of the most prominent thinkers of Islam, such as al-Ghazzali (d. 1111A.D.) and Ibn al-Arabi (d. 1240 A.D.)." van Reijn (1995), pg. "v".
1 2  "The Rasa'il were widely read by most learned men of later periods, including Ibn Sina and al-Ghazzali, have continued to be read up to our own times, and have been translated into اللغة الفارسية، اللغة التركية, and اللغة الهندستانية. From the number of manuscripts present in various libraries in the Muslim world, it must be considered among the most popular of Islamic works on learning." Nasr (1964), pg. 36
↑  Van Reijn (1945), pg "v"
↑  "But they produced this enormous encyclopaedia, and um, everybody read it and we know that it was widely read by mathematicians in Spain, and by philosophers in Spain. Most crucially of all, it was read by Muhyi-I-din - محيي الدين بن عربي, er, the most famous صوفية that Spain produced, or indeed one of the most famous Sufis in the history of Islamic mysticism - er, he died in 1240. Er, he absorbed a lot of their ideas and he was in turn read by these ministers of the بنو نصر monarch لسان الدين بن الخطيب, and Ibn al-Zamrak, both of whom had strong, mystical tendencies." روبرت إروين؛ "In the Footsteps of Muhammad", transcript of a بي بي سي program نسخة محفوظة 21 فبراير 2006 على موقع واي باك مشين.
↑  Ikhwan as-Safa'. (2007). In Encyclopædia Britannica. Retrieved April 25, 2007, from Encyclopædia Britannica Online نسخة محفوظة 11 ديسمبر 2005 على موقع واي باك مشين.
↑  Leaman، Oliver، المحرر (2015). "Ikhwan al-Safa'". The Biographical Encyclopedia of Islamic Philosophy. Bloomsbury Publishing. ISBN:9781472569455. مؤرشف من الأصل في 2020-10-21. اطلع عليه بتاريخ 2020-06-04 – عبر books.google.com.
1 2 3  Brethren of Purity, Nader El-Bizri, an article in Medieval Islamic Civilization, an Encyclopedia, Vol. I, p. 118-119, Routledge (New York-London, 2006). Retrieved from . نسخة محفوظة 2015-03-30 على موقع واي باك مشين.
1 2  "Ibn al-Qifti, giving his own view, considers the Ikhwan as followers of the school of the Mu'tazilah...Ibn Tamiyah, the حنابلة jurist, on the other hand, tends towards the other extreme in relating the Ikhwan to the علويون, who are as far removed from the rationalists as any group to be found in Islam." Nasr (1964), pg 26.
1 2  Isma'ili, Yezidi, Sufi. "The Brethren Of Purity". مؤرشف من الأصل في 2021-01-26. اطلع عليه بتاريخ 2006-05-17.{{استشهاد ويب}}:  صيانة الاستشهاد: أسماء متعددة: قائمة المؤلفين (link)
1 2  Rational Approach to Islam، Gyan Publishing House، 2001، ص. 159، مؤرشف من الأصل في 2021-04-27
1 2  Traditions in Contact and Change: Selected Proceedings of the XIVth Congress of the International Association for the History of Religions، Wilfrid Laurier University Press، ص. 448، مؤرشف من الأصل في 2021-04-27
↑  Walker, Paul E. "EḴWĀN AL-ṢAFĀʾ". In الموسوعة الإيرانية. December 15, 1998. نسخة محفوظة 2021-06-05 على موقع واي باك مشين.
1 2  Rasa'il Ikhwan al-Safa', 4 volumes (بيروت, Dar Sadir, 1957). A complete untranslated edition of the 52 rasa'il.
↑  Diana، Steigerwald (2015). Imamology in Ismaili Gnosis. New Delhi 110 002: Monahar Publishers $ Distributors. ص. 141. ISBN:978-93-5098-081-1.{{استشهاد بكتاب}}:  صيانة الاستشهاد: مكان (link)
↑  Baffioni، Carmela (22 أبريل 2008). "Ikhwân al-Safâ'". Stanford Encyclopedia of Philosophy. مؤرشف من الأصل في 2021-07-12. اطلع عليه بتاريخ 2021-09-29.
↑  Ikhwan al-Safa', Routledge Encyclopaedia of Philosophy نسخة محفوظة 2009-01-08 على موقع واي باك مشين.
↑  "Not everyone accepts the contemporary evidence that gives the Brethren as inhabitants of Basra. V. A. Ivanov, in The Alleged Founders of Ismailism (مومباي, 1946), says that "I would be inclined to think that this was a kind of camouflage story being circulated by the Ismailis to avoid the book being used as a proof of their orthodoxy. [sic]". As quoted by Nasr (1964), pg 29.
↑  Callataÿ، de (1 ديسمبر 2013). "Brethren of Purity". Brethren of Purity. مؤرشف من الأصل في 2021-09-29. اطلع عليه بتاريخ 2021-09-29.
↑  Unsurprisingly, other authors have been proposed: "Between these two extremes there have been the views expressed over the centuries that the Rasa'il were written by علي بن أبي طالب، أبو حامد الغزالي، الحسين بن منصور الحلاج، جعفر الصادق, or various Isma'ili داعيs, or "missionaries"." Nasr (1964), pg 26
↑  d’Arcy، Guillaume De Vaulx (30 مايو 2019). "The Epistles of the Brethren of Purity Edited by the Institute of Ismaili Studies. When the Re-Edition of a Text Can Be Its Destruction". MIDÉO. Mélanges de l'Institut dominicain d'études orientales ع. 34: 253–330. ISSN:0575-1330. مؤرشف من الأصل في 2020-10-29. اطلع عليه بتاريخ 2021-09-29.
↑  "Epistles of the Brethren of Purity". Oxford University Press. مؤرشف من الأصل في 2020-08-10. اطلع عليه بتاريخ 2021-09-29.
↑  Baffioni, Carmela. "Ikhwân al-Safâ’", موسوعة ستانفورد للفلسفة (Summer 2012 Edition), Edward N. Zalta (ed.), First published April 22, 2008; Retrieved May 12, 2012. نسخة محفوظة 12 يوليو 2021 على موقع واي باك مشين.
↑  "Epistles of the Brethren of Purity". The Institute of Ismaili Studies. مؤرشف من الأصل في 2021-02-26. اطلع عليه بتاريخ 2021-09-29.
↑  Baffioni، Carmela (2016). Zalta، Edward N. (المحرر). The Stanford Encyclopedia of Philosophy (ط. Fall 2016). Metaphysics Research Lab, Stanford University. مؤرشف من الأصل في 2021-04-20.
↑  "The Prophets and those of the Philosophers who have the right view...maintain that the body is only a prison of the soul, or a veil, an intermediary path or an isthmus...The sages of India called براهمةs cremate the bodies of the dead, but ignorant and cunning as they are, they do not do it for the reasons I have given. It would be proper to say that the term "sages" applies to only a few among them." van Reijn (1995), pages 24-25.
1 2  "Ikhwan as-Safa and their Rasa'il: A Critical Review of a Century and a Half of Research", by A. L. Tibawi, as published in volume 2 of The Islamic Quarterly in 1955; pgs. 28-46
1 2  From the introduction of Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity, Ian Richard Netton, 1991. Edinburgh University Press, (ردمك 0-7486-0251-8)
↑ Some have claimed that the Brethren were Ismaili, though this may be unlikely because of their very lukewarm embrace of the إمامية and other aspects of Ismailian theology, in addition to the lack of solid evidence in favor of such a hypothesis.
This is not to say that there aren't some suggestive links between the Brethren and the Isma'ili. هاينز هالم notes in his "The cosmology of the pre-Fatimid Isma'iliyya" (as printed in Medieval Isma'ili History and Thought, ed. Farhad Daftary, 1996, (ردمك 0-521-45140-X)) that the Sunni theologian ابن تيمية (d. 1328) asserted that the doctrines of the Brethren were exactly identical to the Ismaili's in one of his فتوىs. Halm further notes that Paul Casanova had shown that the infamous الحشاشون had approved of the Encyclopedia and that their missionaries in اليمن even made use of it. Other sects apparently drew upon the Encyclopedia as well: "The theological treatises of the طيبية Ismailis of the اليمن contain ample quotations from the Rasa'il Ikhwan al-Safa', and in the 'Uyun al-akhbar by the Yemenite da'i Idris 'Imad al-Din (d. 1468), Ahmad b. 'Abd Allah b. Muhammad b. Isma'il b. Ja'far al-Sadiq, the ninth imam and the second of the leaders of the Isma'ili da'wa residing in Salamiyya, is explicitly named as the author as the Rasa'il." (pg 76) Indeed, the respect of some Ismaili was great indeed, some referring to it as "a Quran after the Quran" (Nasr, 1964, pg. 26). V. A. Ivanov remarks in his The Alleged Founders of Ismailism (مومباي, 1946), that "the work is accepted by the Isma'ili as belonging to their religion, and is still regarded as esoteric..."
But there are more reasons to reject an identification of the Brethren with Isma'ili, such as the failure of حميد الدين الكرماني, an extremely important Islamic theologian, to make any mention of them. And other authors agree with this: "...the well-known modern Isma'ili scholar, H. F. al-Hamdani, although emphasizing the importance of the Rasa'il in the Isma'ili mission in the Yemen, disclaims Isma'ili authorship of the work and instead attributes the treatises to the 'Alids." (Amusingly, V. A. Ivanov attributes sponsorship of the work to the 'Alids' enemies, the Fatimids, instead, in his A Guide to Ismaili Literature, London 1933) From pg 26-27 of Nasr (1964).
From pg 8 of Tibawi: "There is sufficient evidence in the tracts themselves to prove Isma'ili sympathies. Indeed, such sympathies have long been pointed out by Muslim authors, medieval and modern, who tried to turn sympathy into actual relationship. However, the balance of evidence tends to show that such relationship was a later development. There is as yet no proof that the formation of Ikhwan as-Safa and the publication of their Rasa'il was an Isma'ili movement, or even a movement concerted with any of the contemporary agitation of the Shi'a." From page 9: "A glaring example of the Ikhwan's independence is their advocacy of the principle that the office of imam need not be hereditary, for they argue that if the desired good qualities are not found in one single person but scattered among a group, then the group and not the individual should be 'the lord of the time and the imam. More surprising still is the denouncement of the belief in a concealed imam as painful to those who hold it and the discredit of the significance of 'number seven' and those who believe in it as contrary to the Ikhwan's creed."
Compare this extract from one of the later rasa'il Netton provides on pg 102 of his Muslim Neoplatonists: "Know, O Brother, that if these qualities are united simultaneously in one human being, during one of the cycles of astral conjunctions, then that person is the Delegate (al-Mab'uth) and the Master of the Age (Sahib al-Zaman) and the Imam for the people as long as he lives, If he fulfills his mission and accomplishes his allotted task, advises the community and records the revelation, codifies its interpretation and consolidates the holy law, clarifies its method and implements the traditional procedures and welds the community into one; if he does all that and then dies and passes away, those qualities will remain in the community as its heritage. If those qualities, or most of them, are united in one in his community, then he is the man suited to be his successor in his community after his death. But if it does not happen that those qualities are united in one man, but are scattered among all its members, and they speak with one voice and their hearts are united in love for each other, and they cooperate in supporting the faith, preserving the law and implementing the سنة, and bearing the community along the path of religion, then their dynasty will endure in this world and the outcome will be happy for them in the next."
↑  "No one system satisfied these Brethren. They were too well acquainted with other creeds, and too well trained in the logical use of thought, to accept the common orthodox Islam which had contented the desert Arabs. Yet all other creeds and systems equally appeared open to doubt or refutation. In this confusion they found their satisfaction in an eclectic theory. All these conflicting views, they said, must be only different ways of looking at the same thing..." or "These fragments of truth were to be found in every system of faith and every method of philosophy; if men failed to detect them, the fault lay in their own imperfect intelligence - it was only the skill to read between the lines that was wanted to build up a harmonious whole out of the fragments of truth scattered about in sacred books and the writings of wise men and the mystic doctrines of saints." Stanley Lane-Poole (1883), pgs. 189, 190.
↑  "The world in relation to Allah is like the word in relation to him who speaks it, like light, or heat or numbers to the lantern, sun, hearth or the number One. The word, light, heat and number exist by their respective sources, but without the sources could neither exist nor persist in being. The existence of the world is thus determined by that of Allah..." Nasr (1964), pg 54-55 (based on "Dieterici, Die Lehre von der Weltseele, R., III, 319.")
↑  "But in spite of the anthropomorphic image of a Creator sitting on his Throne and looking down on his creation, the thought of the Sincere Brethren repeatedly breaks through the structures of traditional Islamic theology- a fact the numerous Qur'anic quotations (sometimes quite unrelated to the subject under discussion) barely disguise...." van Reijn (1945), pg vii
↑  "Isma'ilism developed a complex and rich theosophy which owed a great deal to Neoplatonism. In the 9th century, Greek-to-Arabic translations proliferated, first by the intermediary of Syriac then directly. The version of Plotinus' Enneads possessed by Muslims was modified with changes and paraphrases; it was wrongly attributed to Aristotle and called Theologia of Aristotle, since Plotinus (Flutinus) remained mostly unknown to the Muslims by name. This latter work played a significant role in the development of Isma‘ilism." From the article at the موسوعة الإنترنت للفلسفة نسخة محفوظة 2009-04-08 على موقع واي باك مشين.
↑  pg 41 of vol 1, Rasa'il Ikhwan al-Safa', 4 volumes (بيروت, Dar Sadir, 1957)
↑  from page 52 (whose translation is based on "Dieterici, Die Lehre von der Weltseele, p. 15. R., II 4f") of Nasr (1964).
↑  Nasr (1992) p71: Der Darwinisimuseim X and XI Jarhhundert (Leipzig, 1878)
↑  Hamdani، Abbas؛ الهمداني، عباس (1989). "Time According to the Brethren of Purity / الزمن عند اخوان الصفا". Alif: Journal of Comparative Poetics. Department of English and Comparative Literature, American University in Cairo ع. 9: 98–104. ISSN:1110-8673. JSTOR:521592. مؤرشف من الأصل في 2021-09-29. اطلع عليه بتاريخ 2021-09-29.
↑  "Rasāʾil ikhwān aṣ-ṣafāʾ wa khillān al-wafāʾ". Encyclopedia Britannica. مؤرشف من الأصل في 2021-06-13. اطلع عليه بتاريخ 2021-09-29.
↑  "Ikhwan al-Safa'". Internet Encyclopedia of Philosophy. 7 مايو 2019. مؤرشف من الأصل في 2021-07-16. اطلع عليه بتاريخ 2021-09-29.
↑  See Nasr (1992) p72 wherein the text has been quoted from Carra
↑  Iqbal, Muzaffar Islam and Science (Great Britain: MPG Books Ltd, 1988) 117
↑  "The Brethren Of Purity". Ismaili.NET WEB. مؤرشف من الأصل في 2021-01-26. اطلع عليه بتاريخ 2021-09-29.
↑  Limited، Alamy. "The Brethren of Purity (Arabic: اخوان الصفا; transliteration: Ikhwan al-Safa; also in English: The Brethren of Sincerity) were a secret society of Muslim philosophers in Basra". Alamy. مؤرشف من الأصل في 2021-09-29. اطلع عليه بتاريخ 2021-09-29.
1 2  محمد حميد الله and Afzal Iqbal (1993), The Emergence of Islam: Lectures on the Development of Islamic World-view, Intellectual Tradition and Polity, p. 143-144. Islamic Research Institute, Islamabad.
↑  "Brethren of Purity". Encyclopedia.com. 23 سبتمبر 2021. مؤرشف من الأصل في 2020-10-01. اطلع عليه بتاريخ 2021-09-29.
↑  Zirkle, Conway (April 25, 1941). "Natural Selection before the 'Origin of Species'". Proceedings of the American Philosophical Society.
↑  Hamori، Andras (1971)، "An Allegory from the Arabian Nights: The City of Brass"، مدرسة الدراسات الشرقية والإفريقية، مطبعة جامعة كامبريدج، ج. 34، ص. 9–19 [18]، DOI:10.1017/S0041977X00141540
↑  345, Hamdani
↑  Die Philosophie der Araber im zehnten Jahrhundert, F. Dieterici, published in برلين and لايبزيغ between 1865 and 1872; bibliographic information courtesy of The Epistles of the Sincere Brethren, by Eric Van Reijn, 1945, Minerva Press, (ردمك 1-85863-418-0)
↑  Such as L. E. Goodman's The Case of the Animals Versus Man Before the King of The Jinn, in Boston 1978
↑  van Reijn (1945) - The epistle on music of the Ikhwan al-Safa, Amnon Shiloah. Published by Tel-Aviv University, 1978
↑  van Reijn (1995)