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Papers by Alexey Khismatulin
Sudan and the MENA. Festschrift in Honour of Professor Igor V. Gerasimov (St Petersburg: Тhe Russian Christian Academy for the Humanities named after Fyodor Dostoevsky, 2024), 366–392, 2024
The article is a part of the Afterword to the book series The Persian Mirrors for Princes Written... more The article is a part of the Afterword to the book series The Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications, which is planned for publication in the third and last book in this series under the title Three texts from the Saljuqi provinces. The article focuses on a few key results of textual studies in the series and distinguishes three main types of forgeries and fabrications compiled in the category of medieval advice literature: a) de-liberate adding a text with its own illustrative and evidentiary base at the end of chapters and/or at the end of an authentic work and attributing the whole resulting compilation to a famous author—a double layer pie; b) deliberate combining fragments of an authentic text with inauthentic ones and attributing the resulting compilation to a famous author—a multi-layered pie; c) concealment of the authorship of voluminous fragments stolen from other texts, i.e. plagiarism accompanied by distortion of the content of these fragments—a pie with inauthentic filling.
Orientalistica. 2023;6(2):306–345 , 2023
The article is a part of the research introduction to the new Russian translation of the Chahar m... more The article is a part of the research introduction to the new Russian translation of the Chahar maqala ("Four Discourses") by Nizami ' Aruzi Samarqandi, scheduled for publication next year as part of the third book in the series The Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications. This article is focused on the textual and literary analysis of the text illustrative and evidentiary base consisting of over 40 entertaining stories. According to the way of creating historical fiction, these stories are divided into five main categories: a) author's fictions, following a certain structure and added to the formally plausible part of a story; b) author's concoctions from beginning to end; c) the stories with an event borrowed from somewhere, but provided with an invented plot; d) the autobiographical memories, which stand out with amazing chronological accuracy against the unbelievable background of the first three categories; e) the borrowings from Arabic texts in the author's translation.
À la recherche de la continuité iranienne : de la tradition zoroastrienne à la mystique islamique. Recueil de textes autour de l’œuvre de Marijan Molé (1924-1963). Ser. Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, vol. 193. Brepols , 2022
The paper is related to Marijan MOLÉ’s achievements in the post-Islamic Iranian studies or, more ... more The paper is related to Marijan MOLÉ’s achievements in the post-Islamic Iranian studies or, more precisely, in his studies of Islamic mysticism or Sufism accompanied with his research on manuscript studies.
Fruit of Knowledge, Wheel of Learning. Essays in Honour of Carole and Robert Hillenbrand, 2022
Peterburgskoe vostokovedenie: Almanac. Anniversary issue , 2022
The series “Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications”... more The series “Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications” includes three texts, Russian translations of which were published in the middle to the second half of the 20th century: the Siyasat-nama/Siyar al-muluk (1949), the Qabus-nama (1953) and the Chahar Maqala (1963). Announcing plans to publish the third book in this series at the end of 2023, this article examines the common features of these translations. They are accompanied by excerpts from the Afterword to the series and provided by a new translation of three of the 44 chapters of the Qabus-nama.
KIMIĀ-YE SAʿĀDAT (Alchemy of happiness), a composition (taṣnif) of Abu Ḥāmed Moḥammad Ḡazāli (q.v... more KIMIĀ-YE SAʿĀDAT (Alchemy of happiness), a composition (taṣnif) of Abu Ḥāmed Moḥammad Ḡazāli (q.v.; 450-505/1058-1111), a scholar of the Sha ʿite school of law and a prominent Persian thinker of medieval Islam. The Kimiā-ye saʿādat was written during Ḡazāli's Khorasan period, after his return from his wanderings to his native Ṭus (see ḠAZĀLI i. BIOGRAPHY), and completed between 495-99/1102-6. The Kimiā-ye saʿādat was one of Ḡazāli's works composed in Persian during the period of the Saljuq sultanate, when Persian was the o cial language of its vast empire and was gradually becoming a lingua franca for Muslim scholars.
Orientalistica, 2021
The bureaucratic system of the Great Saljuqs (431–552/1040–1157) reached the apogee of its develo... more The bureaucratic system of the Great Saljuqs (431–552/1040–1157) reached the apogee of its development in connection with extensive conquests and the need to effectively manage the conquered territories. This system was later preserved by their Anatolian successors (c. 483–707/1081–1308), along with the methods of climbing the administrative career ladder. Along with the hereditary succession in government appointments, the making of literary forgeries, hidden plagiarism and the deliberate editing of texts written by other people occupied not the last place among these methods in order to obtain a high position at the Saljuqid сourt. These methods clearly characterize both the genre of administrative literature and the authors who worked in it. The structure and content of their compilations in this genre directly depended on the vacancies they applied for.
The Fustat al-‘adala organically fits into a number of other texts written in the genre of administrative literature in the Saljuqid era. As shown by the textual analysis in this article, the Fustat al-‘adala’s compiler resorted to hidden plagiarism of voluminous fragments from sources of different genres, as well as to their deliberate editing in order to get a position at the сourt of Muzaffar al-din b. Alp Yurak (d. 691/1292) who was the military commander and ruler of the Chobanids beylik with its administrative center in Kastamonu.
One of the basic sources for this compilation was the first redaction of the Siyar al-muluk (Siyasat-nama), which was fabricated by Amir Mu‘izzi about 185 years before and ascribed by him to Nizam al-mulk also with the aim of obtaining a high position at the Saljuqid сourt.
The Encyclopaedia of Islam, Third Edition, Part 2021-5, 2021
This article was submitted in 2018 and published in 2021
Pls, refer to the published version which has some minor amendments
Orientalistica. 2020;3(2):497–536, 2020
Two books have been published to date in the book series – the Persian Mirrors for Princes Writte... more Two books have been published to date in the book series – the Persian Mirrors for Princes Written in the Saljuq Period: Originals and fabrications. They are: Amir Mu‘izzi Nishapuri. The Siyasat-nama/Siyar al-muluk: A Fabrication Ascribed to Nizam al-Mulk (2020) and The Writings of Imam al-Ghazali (2017). Altogether, these books examine seven medieval texts: the Siyasat-nama/Siyar al-muluk, the Zad-i Akhirat, the Nasihat al-muluk, pt. 1, the Faza’il al-anam min rasa’il Hujjat al-Islam, the Ei Farzand/Ayyuha al-walad, the Pand-nama, and the Nasihat al-muluk, pt. 2. Four of the seven texts belong to the category of deliberate fabrications or the texts with false attribution, compiled with quite specific goals and for specific target audience.
1. The results of the historical, codicological, and textual analysis reveal that the Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers) was compiled by Muhammad Mu‘izzi Nishapuri, the Head of poets department under the Saljuqid ruler Malik-shah. Subsequently, he ascribed it to the murdered Nizam al-Mulk in order to be appointed to a position at the Saljuqid court.
2. The last three texts published in the second book and ascribed to al-Ghazali are forgeries as well. The most famous of them is the Ayyuha al-walad (O Child). This text was initially written in Persian under the title Ei farzand, however, one or two generations after the death of Muhammad al-Ghazali. For its compilation were used: two genuine letters letters by Muhammad al-Ghazali; the ‘Ayniyya – letter by his brother Ahmad al-Ghazali to his famous disciple ‘Ayn al-Qudat al-Hamadani; and the text taken from ‘Ayn al-Qudat’s own letter. Later, the compiled text was translated into Arabic and began to circulate under the title Ayyuha al-walad.
3. The third book is going to comprise two authentic texts: the Qabus-nama (The Book of Qabus) by Kay Kawus b. Iskandar b. Qabus and the Chahar maqala/Majma‘ al-nawadir (Four Discourses/Miscellany of Rarities) by Nizami ‘Aruzi Samarqandi. If possible, the Fustat al-‘Adala fi-Qawa‘id al-Saltana (A Tent of Justice In the Rules of
Sultanate) compiled by Muhammad al-Khatib in 683 AH/1284-5 AD will be also included in this book. For the publication will be used the unique manuscript preserved in the National Library of France (BnF, Suppl. Turc 1120).
The article offers a review of the texts included in the series and deals with the problem of literary forgeries and fakes in medieval Islamic literature, their types as well as the ways of their identification.
Vestnik of Saint Petersburg University. Asian and African Studies, 2019
The paper describes two text-books written by Abu Hamid Muhammad al-Ghazali (11th–12th centuries)... more The paper describes two text-books written by Abu Hamid Muhammad al-Ghazali (11th–12th centuries) to teach students with different levels of education and mentality: Persian-language source Zad-i akhirat and Arabic-language source Bidayat al-Hidaya. The possibility of using these two sources with minimal adaptation in the process of modern religious education in Islamic universities and madrasas is justified in this paper. This would enrich the teaching experience of Muslim teachers. The possibility of usage of another work by al-Ghazali Kimiya-yi sa‘adat is also discussed in this article.
See:
http://irht.hypotheses.org/1836
Издательская фирма «Восточная литература» 2016
Abstract
This chapter is divided into two sections, dealing respectively with the Siyar al-mulūk... more Abstract
This chapter is divided into two sections, dealing respectively with the Siyar al-mulūk (or Siyāsat-nāma), ascribed to the famous Saljūq vizier Nizām al-Mulk, and the bipartite Nasīhat al-mulūk ascribed to al-Ghazālī. It will demonstrate that the Siyar al-mulūk was not written by Nizām al-Mulk, and that al-Ghazālī was the author of only the first part of the Nasīhat al-mulūk. In the case of the Siyar al-mulūk, and using modern legal definitions (as given, for example, in UK legislation in the Copyright, Designs and Patents Act dated 1988), here we face an example of false attribution intentionally made by Muhammad Mu‘izzī Nīshābūrī (d. 518–22 [1124–28])—the most famous court poet of the Saljūq dynasty, who had the position and honorific title of ‘Master of Poets’ (Amīr al-shu‘arā’) at court. Of course, modern laws cannot generally be applied retroactively. But the actions committed by him were illegal in those times too. All facts attest that Mu‘izzī not only attributed the Siyar al-mulūk to Nizām al-Mulk, but also fabricated this compilation, trying his hand as a prose writer. The paper also outlines his counterfeiting technology and his reasons for undertaking such a risky endeavour.
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Papers by Alexey Khismatulin
The Fustat al-‘adala organically fits into a number of other texts written in the genre of administrative literature in the Saljuqid era. As shown by the textual analysis in this article, the Fustat al-‘adala’s compiler resorted to hidden plagiarism of voluminous fragments from sources of different genres, as well as to their deliberate editing in order to get a position at the сourt of Muzaffar al-din b. Alp Yurak (d. 691/1292) who was the military commander and ruler of the Chobanids beylik with its administrative center in Kastamonu.
One of the basic sources for this compilation was the first redaction of the Siyar al-muluk (Siyasat-nama), which was fabricated by Amir Mu‘izzi about 185 years before and ascribed by him to Nizam al-mulk also with the aim of obtaining a high position at the Saljuqid сourt.
1. The results of the historical, codicological, and textual analysis reveal that the Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers) was compiled by Muhammad Mu‘izzi Nishapuri, the Head of poets department under the Saljuqid ruler Malik-shah. Subsequently, he ascribed it to the murdered Nizam al-Mulk in order to be appointed to a position at the Saljuqid court.
2. The last three texts published in the second book and ascribed to al-Ghazali are forgeries as well. The most famous of them is the Ayyuha al-walad (O Child). This text was initially written in Persian under the title Ei farzand, however, one or two generations after the death of Muhammad al-Ghazali. For its compilation were used: two genuine letters letters by Muhammad al-Ghazali; the ‘Ayniyya – letter by his brother Ahmad al-Ghazali to his famous disciple ‘Ayn al-Qudat al-Hamadani; and the text taken from ‘Ayn al-Qudat’s own letter. Later, the compiled text was translated into Arabic and began to circulate under the title Ayyuha al-walad.
3. The third book is going to comprise two authentic texts: the Qabus-nama (The Book of Qabus) by Kay Kawus b. Iskandar b. Qabus and the Chahar maqala/Majma‘ al-nawadir (Four Discourses/Miscellany of Rarities) by Nizami ‘Aruzi Samarqandi. If possible, the Fustat al-‘Adala fi-Qawa‘id al-Saltana (A Tent of Justice In the Rules of
Sultanate) compiled by Muhammad al-Khatib in 683 AH/1284-5 AD will be also included in this book. For the publication will be used the unique manuscript preserved in the National Library of France (BnF, Suppl. Turc 1120).
The article offers a review of the texts included in the series and deals with the problem of literary forgeries and fakes in medieval Islamic literature, their types as well as the ways of their identification.
Pls, refer to the published version which has some minor amendments
https://brill.com/abstract/book/edcoll/9789004386600/BP000021.xml
This chapter is divided into two sections, dealing respectively with the Siyar al-mulūk (or Siyāsat-nāma), ascribed to the famous Saljūq vizier Nizām al-Mulk, and the bipartite Nasīhat al-mulūk ascribed to al-Ghazālī. It will demonstrate that the Siyar al-mulūk was not written by Nizām al-Mulk, and that al-Ghazālī was the author of only the first part of the Nasīhat al-mulūk. In the case of the Siyar al-mulūk, and using modern legal definitions (as given, for example, in UK legislation in the Copyright, Designs and Patents Act dated 1988), here we face an example of false attribution intentionally made by Muhammad Mu‘izzī Nīshābūrī (d. 518–22 [1124–28])—the most famous court poet of the Saljūq dynasty, who had the position and honorific title of ‘Master of Poets’ (Amīr al-shu‘arā’) at court. Of course, modern laws cannot generally be applied retroactively. But the actions committed by him were illegal in those times too. All facts attest that Mu‘izzī not only attributed the Siyar al-mulūk to Nizām al-Mulk, but also fabricated this compilation, trying his hand as a prose writer. The paper also outlines his counterfeiting technology and his reasons for undertaking such a risky endeavour.
The Fustat al-‘adala organically fits into a number of other texts written in the genre of administrative literature in the Saljuqid era. As shown by the textual analysis in this article, the Fustat al-‘adala’s compiler resorted to hidden plagiarism of voluminous fragments from sources of different genres, as well as to their deliberate editing in order to get a position at the сourt of Muzaffar al-din b. Alp Yurak (d. 691/1292) who was the military commander and ruler of the Chobanids beylik with its administrative center in Kastamonu.
One of the basic sources for this compilation was the first redaction of the Siyar al-muluk (Siyasat-nama), which was fabricated by Amir Mu‘izzi about 185 years before and ascribed by him to Nizam al-mulk also with the aim of obtaining a high position at the Saljuqid сourt.
1. The results of the historical, codicological, and textual analysis reveal that the Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers) was compiled by Muhammad Mu‘izzi Nishapuri, the Head of poets department under the Saljuqid ruler Malik-shah. Subsequently, he ascribed it to the murdered Nizam al-Mulk in order to be appointed to a position at the Saljuqid court.
2. The last three texts published in the second book and ascribed to al-Ghazali are forgeries as well. The most famous of them is the Ayyuha al-walad (O Child). This text was initially written in Persian under the title Ei farzand, however, one or two generations after the death of Muhammad al-Ghazali. For its compilation were used: two genuine letters letters by Muhammad al-Ghazali; the ‘Ayniyya – letter by his brother Ahmad al-Ghazali to his famous disciple ‘Ayn al-Qudat al-Hamadani; and the text taken from ‘Ayn al-Qudat’s own letter. Later, the compiled text was translated into Arabic and began to circulate under the title Ayyuha al-walad.
3. The third book is going to comprise two authentic texts: the Qabus-nama (The Book of Qabus) by Kay Kawus b. Iskandar b. Qabus and the Chahar maqala/Majma‘ al-nawadir (Four Discourses/Miscellany of Rarities) by Nizami ‘Aruzi Samarqandi. If possible, the Fustat al-‘Adala fi-Qawa‘id al-Saltana (A Tent of Justice In the Rules of
Sultanate) compiled by Muhammad al-Khatib in 683 AH/1284-5 AD will be also included in this book. For the publication will be used the unique manuscript preserved in the National Library of France (BnF, Suppl. Turc 1120).
The article offers a review of the texts included in the series and deals with the problem of literary forgeries and fakes in medieval Islamic literature, their types as well as the ways of their identification.
Pls, refer to the published version which has some minor amendments
https://brill.com/abstract/book/edcoll/9789004386600/BP000021.xml
This chapter is divided into two sections, dealing respectively with the Siyar al-mulūk (or Siyāsat-nāma), ascribed to the famous Saljūq vizier Nizām al-Mulk, and the bipartite Nasīhat al-mulūk ascribed to al-Ghazālī. It will demonstrate that the Siyar al-mulūk was not written by Nizām al-Mulk, and that al-Ghazālī was the author of only the first part of the Nasīhat al-mulūk. In the case of the Siyar al-mulūk, and using modern legal definitions (as given, for example, in UK legislation in the Copyright, Designs and Patents Act dated 1988), here we face an example of false attribution intentionally made by Muhammad Mu‘izzī Nīshābūrī (d. 518–22 [1124–28])—the most famous court poet of the Saljūq dynasty, who had the position and honorific title of ‘Master of Poets’ (Amīr al-shu‘arā’) at court. Of course, modern laws cannot generally be applied retroactively. But the actions committed by him were illegal in those times too. All facts attest that Mu‘izzī not only attributed the Siyar al-mulūk to Nizām al-Mulk, but also fabricated this compilation, trying his hand as a prose writer. The paper also outlines his counterfeiting technology and his reasons for undertaking such a risky endeavour.
However, as demonstrated by the results of historical, codicological, textual and stylometric analysis, the text was compiled by Muhammad Mu‘izzi Nishapuri (d. between 518—522 / 1124—1128), Head of the Department of Poets (the Amir al-shu‘ara), under the Saljuqid Sultan Malik-shah (poisoned in 485/1092), and then intentionally ascribed to the murdered Nizam al-Mulk, with a very specific purpose – to obtain a high-status position at the Court of the new Saljuqid ruler. Mu‘izzi’s innovative idea was to comment on the articles of the legal document, i.e., the labor agreement (muwada‘a) of Nizam al-Mulk with the Sultan-employer, with various stories, legends, tales, etc. The main method of compilation was to add this comment whenever possible to every article of this agreement.
This was how the first redaction of the text appeared. After that the second redaction followed, created by an unknown medieval editor. He reduced the original text, partially edited it and made changes to the foreword, presenting it to be authored by Nizam al-Mulk. These summarized conclusions are drawn from the analysis performed in the Introduction to the translation of the first redaction.
Over 25% of the hadiths, cited in the Ayyuha al-walad, were falsely attributed to different persons and belong there to a category of al-hadith al-mawdu‘ (الحديث الموضوع). While the fragments related to the two letters by Muhammad al-Ghazali along with the hadiths cited there exactly correspond to what he said in his Ihya’ ‘ulum al-din. Argumentation can be seen in the foreword to the text.
The book is planned to be published in the beginning of 2025.
Mu‘izzi’s innovative idea was to comment on the articles of the legal document, i. e., the labor agreement (مواضعه) of Nizam al-Mulk with the Sultan-employer, with various stories, legends, tales, etc. The main method of compilation was to add this comment whenever possible to every article of the labor agreement. This was how the first redaction of the text appeared.
After that the second redaction followed, created by an unknown medieval editor. He reduced the original text, partially edited it and made changes to the foreword, presenting it to be authored by Nizam al-Mulk. These summarized conclusions are drawn from the analysis performed in the Introduction to the translation of the first redaction.