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| Author | Ibn al-Nadim |
|---|---|
| Original title | كتاب الفهرست |
| Language | Arabic |
Publication date | 987 |
TheKitāb al-Fihrist (Arabic:كتاب الفهرست) (The Book Catalogue) is a compendium of the knowledge and literature of tenth-centuryIslam compiled byIbn al-Nadim (d. 998). It references approx. 10,000 books and 2,000 authors.[1] A crucial source of medievalArabic-Islamic literature, it preserves the names of authors, books and accounts otherwise entirely lost.Al-Fihrist is evidence of Ibn al-Nadim's thirst for knowledge among the sophisticated milieu of Baghdad's intellectual elite. As a record of civilisation transmitted through Muslim culture to the Western world, it provides unique classical material and links to other civilisations.[2]
TheFihrist indexes authors, together with biographical details and literary criticism. Ibn al-Nadim's interest ranges from religions, customs, sciences, with obscure facets of medieval Islamic history, works on superstition, magic, drama, poetry, satire and music from Persia, Babylonia, and Byzantium. The mundane, the bizarre, the prosaic and the profane. Ibn al-Nadim freely selected and catalogued the rich culture of his time from various collections and libraries.[3] The order is primarily chronological and works are listed according to four internal orders: genre;orfann (chapter);maqala (discourse); theFihrist (the book as a whole). These four chronological principles of its underlying system help researchers to interpret the work, retrieve elusive information and understand Ibn al-Nadim's method of composition, ideology, and historical analyses.[4]
TheFihrist shows the wealth, range and breadth of historical and geographical knowledge disseminated in the literature of theIslamic Golden Age, from the modern to the ancient civilisations ofSyria,Greece,India,Rome andPersia. Little survives of thePersian books listed by Ibn al-Nadim.
The author's aim, set out in his preface, is to index all books inArabic, written by Arabs and others, as well as their scripts, dealing with various sciences, with accounts of those who composed them and the categories of their authors, together with their relationships, their times of birth, length of life, and times of death, the localities of their cities, their virtues and faults, from the beginning of the formation of science to this our own time (377 /987).[5][6] An index as a literary form had existed astabaqat – biographies. Contemporaneously in the western part of the empire in theUmayyad seat ofCórdoba, theAndalusian scholarAbū Bakr al-Zubaydī, producedṬabaqāt al-Naḥwīyīn wa-al-Lughawīyīn (‘Categories of Grammarians and Linguists’) abiographic encyclopedia of early Arab philologists of theBasran,Kufan andBaghdad schools of Arabic grammar andtafsir (Quranic exegesis), which covers much of the same material covered in chapter II of theFihrist.
TheFihrist, written in 987, exists in two manuscript traditions, or "editions": the more complete edition contains tenmaqalat ("discourses" -Devin J. Stewart chose to definemaqalat asBook when considering the structure of Ibn al-Nadim's work).[4] The first six are detailed bibliographies of books onIslamic subjects:
Ibn al-Nadim claims he has seen every work listed or relies upon creditable sources.
The shorter edition contains (besides the preface and the first section of the first discourse on the scripts and the different alphabets) only the last four discourses, in other words, the Arabic translations from Greek,Syriac and other languages, together with Arabic books composed on the model of these translations. Perhaps it was the first draft and the longer edition (which is the one that is generally printed) was an extension.
Ibn al-Nadim often mentions the size and number of pages of a book, to avoid copyists cheating buyers by passing off shorter versions. Cf.Stichometry ofNicephorus. He refers to copies by famous calligraphers, to bibliophiles and libraries, and speaks of a book auction and of the trade in books. In the opening section, he deals with the alphabets of 14 peoples and their manner of writing and also with the writing-pen, paper and its different varieties. His discourses contain sections on the origins of philosophy, on the lives ofPlato andAristotle, the origin ofOne Thousand and One Nights, thoughts on thepyramids, his opinions onmagic,sorcery,superstition, andalchemy etc. The chapter devoted to what the author rather dismissively calls "bed-time stories" and "fables" contains a large amount of Persian material.
In the chapter on anonymous works of assorted content there is a section on "Persian, Indian, Byzantine, and Arab books on sexual intercourse in the form of titillating stories", but the Persian works are not separated from the others; the list includes a "Book of Bahrām-doḵt on intercourse." This is followed by books ofPersians, Indians, etc. on fortune-telling, books of "all nations" on horsemanship and the arts of war, then on horse doctoring and on falconry, some of them specifically attributed to the Persians. Then we have books of wisdom and admonition by the Persians and others, including many examples of Persian andarz literature, e.g. various books attributed to Persian emperorsKhosrau I,Ardashir I, etc.
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