Hazrat Qutb al-Din al-Shirazi

 Qotb al-Din Mahmoud b. Zia al-Din Mas'ud b. Mosleh Shirazi 1236–1311 Persian: قطبالدین محمود بن ضیاالدین مسعود بن مصلح شیرازی was a 13th-century Persian. 

He was born in Kazerun in October 1236 into a Sufism-style family. His father, Zia 'al-Din Mas'ud Kazeruni, was a doctor by profession and a leading Sufi order of Kazeruni. Zia 'Al-Din received a Kherqa Sufi robe from Shahab al-Din Omar Suhrawardi.

Qutb al-Din al-Shirazi

Qutb al-Din dressed in Kerqa Sufi dress as a blessing from his father at the age of ten [citation needed. Later, he also found his own garment in the hands of Najib al-Din Bozgush Shirazi, a prominent Sufi man of the time citation needed. 

Quṭb al-Din began studying medicine under his father. His father practiced and taught medicine at Mozaffari Hospital in Shiraz. After the death of his father when Qutb al-Din was 14 years old, his uncle and other kings of the time trained him in medicine. 

He also studied the Qanun Canon of the famous Persian scholar Avicenna and its writings. In particular, he read Fakhr al-Din Razi's commentary on the Canon of Medicine, and Qutb al-Din raised many of his stories.

This led to his decision to write his own comment, in which he solved many problems in the company of Nasir al-Din al-Tusi.

Qutb al-Din lost his father at the age of fourteen and became his eye specialist at Mozaffari Hospital in Shiraz. At the same time, he pursued his education under his uncle Kamal al-Din Abu'l Khayr and then Sharaf al-Din Zaki Bushkani, and Shams al-Din Mohammad Kishi. 

All three were professional instructors of the Canon of Avicenna. He left his medical practice ten years later and began devoting his time to further education under the direction of Nasir al-Din al-Tusi. 

 Nasir al-Din al-Tusi

While Nasir al-Din al-Tusi, a well-known Mongolian Vizier Holagu Khan who founded the Maragha viewing site, Qutb al-Din Shirazi attracted the city. 

He left Shiraz sometime after 1260 and was in Maragha about 1262. In Maragha, Qutb al-din resumed his education under Nasir al-Din al-Tusi, a classmate of al-Esharat we'll-Tanbihat of Avicenna. 

He discussed with Al-Tusi the difficulty he had in understanding the first book of the Canon of Avicenna. While working in a new observatory, he studied astronomy under al-Tusi. 

One of the most important science projects was the completion of a new stellar table zij. In his Wasiya testament, al-Tusi advised his son ṣil-a-Din to work with Qutb al-Din to eliminate Zij.

Qutb-al-Din's stay in Maragha was short. Next, he went to Khorasan in an al-Tusi company where he lived and studied under Najm al-Din Katebi Qazvini in the city of Jovayn and became his assistant. 

Sometime after 1268, he traveled to Qazvin, Isfahan, Baghdad, and later Konya in Anatolia. This is a time when the Persian poet Jalal al-Din Muhammad Balkhi Rumi was gaining fame there and it is reported that Qutb al-Din also met him. 

In Konya, he studied the Jam'e al-Osul of Ibn Al-Athir and Sadr al-Din Qunawi. The governor of Konya, Mo'in al-Din Parvana, appointed Sivas and Malatya judge. 

It was during this time that he compiled the books Meftāḥ al-meftāh, Ekhtiārāt al-moẓaffariya, and his commentary on Sakkāki. In 1282, he was an ambassador on behalf of Ilkhanid Ahmad Takudar to Sayf al-Din Qalawun, the Mamluk ruler of Egypt.

 In a letter to Qalawun, the ruler of Ilkhanid refers to Qutb al-Din as the supreme judge. Qutb al-Din at this time collected various criticisms and comments from Avicenna's Canon and used them in his comments on Kolliyāt. 

The last part of Qutb al-Din's practical work was teaching the Canon of Avicenna and the Avicenna Chef in Syria. He soon went to Tabriz after that and died shortly thereafter. He was buried in the Čandāb cemetery in the city.

Shirazi has noted the comments of scholar Avicenna in the 11th century and Ibn Bajjah in the 12th century as the passing of Venus and Mercury.  However, Ibn Bajjah could not see the movement of Venus, as nothing happened during his lifetime. 

Qutb al-Din had an unquenchable thirst for knowledge evidenced by the twenty-four years he spent studying with contemporary artisans to write his commentary on Kolliyāt. He was distinguished by the depth of his knowledge, his sense of humor, and his generosity.

He was also a leading chess player and played a musical instrument known as Rabab, the favorite instrument of the Persian poet Rumi. 1282 and dedicated to Moʿin-al-Din Solaymān Parvāna.

Risala fi Harkat al-Daraja "work of Mathematics.

Eḵtiārāt-e moẓaffari It is a Persian astronomical book in four chapters and published in one of his works Nehāyat al-edrāk. The task was handed over to Mozaffar-al-Din Bulaq Arsalan.

Fi ḥarakāt al-dahraja wa’l-nisba bayn al-mostawi wa’l-monḥani is listed as an appendix to Nehāyat al-edrāk.

Nehāyat al-edrāk - The Limit on the Achievement of Zulu Knowledge Nehāyat al-edrāk fi dirayat al-aflak was completed in 1281, and the Royal Present Al-Tuhfat al-Shahiya was completed in 1284. 

planetary movement, advancing Ptolemy's principles.  In his book The Limit on Achievement on Zulu Knowledge, he also discussed the possibility of heliocentrism. 

Ketāb faʿalta wa lā talom fi’l-hayʾa, an Arabic astronomical book, addressed to Aṣil-al-Din, son of Nasir al-Din TusiŠarḥ Tadkera and ṣiriya on astronomy.

Al-Tuḥfa al-šāhiya fi’l-hayʾa, an astronomical Arabic astronomical book, penned for Moḥammad b. Ṣadr-al-Saʿid, better known as Tāj-al-Eslām Amiršāh.

 Ḥall moskelāt al-Majesṭi is an astronomical book entitled Ḥall škelāt al-Majesṭi. , written in Persian about AD 1306 705 AH. It is an Encyclopedic on philosophy written by Rostam Dabbāj, ruler of the Iranian state of Gilan.

 It includes a philosophical view of natural science, theology, psychology, social sciences, ethics, mystery, astronomy, mathematics, mathematics, and music.

Šarḥ Ḥekmat al-ešrāq Šayḵ Šehāb-al-Din Sohravardi, with the philosophy and mystery of Shahab al-Din Suhrawardi and his illumination philosophy in Arabic.

The tree Al-Tuḥfat al-saʿdiyah also known as Nuzhat al-ḥukamāʾ wa rawżat al-aṭibbāʾ, medically, a complete commentary on the five Kolliyāt volumes of the Canon of Avicenna written in Arabic.

Risāla fi’l-baraṣ, a book on leprosy in ArabicRisāla fi bayān al-ḥājat ila'l-ṭibb wa ādāb al-aṭibbāʾ wa waṣāyā-hum Religion, Sufism, Theology, Law, Linguistics, and Rhetoric among others.

Al-Enteṣāf glosses in Arabic in the words of the Zamakhshari in the Qurʾan, al-Kaššāf.

Fatḥ al-mannān fi tafsir al-Qorʾān is a complete analysis of the Qur'an in forty volumes, written in Arabic and also known as Tafsir ʿallāmi.

Ḥāšia Ḥekmat al-ʿayn Bar with theology; comments by Ḥekmat al-ʿayn of Najm-al-Din ʿAli Dabirān Kātebi.

Moškelāt al-eʿrāb in Arabic syntax.

Moškelāt al-tafāsir or Moškelāt al-Qorʾān, in speaking.

Meftāḥ al-meftāhá, commentary on the third part of Meftāḥ al-ʿolum, Arabic grammar book, and speeches by Abu Yaʿqub Seraj-al-Din Yusof Skkaki Khwarizmi.

Šarḥ Moḵtaṣar al-oṣul Ebn Ḥājeb, commentary on Ebn Ḥājeb's Montaha'l-soʾāl wa'l-ʿamal fi ʿelmay al-oṣul wa'l-jadwal, a book according to Maliki's school law.

Sazāvār-e Efteḵā, Moḥammad-ʿAli Modarres states that the book on this topic is Quṭb-al-Din, without giving any information about its context.

Tāj al-ʿolum A book by Zerekli.

al-Tabṣera A book written by Zerekli.

A book on ethnicity and poetry, Quṭb-al-Din is also credited with being the author of a book on Persian ethics, written by Malek ʿEzz-al-Din, ruler of Shiraz. He also wrote poems but apparently did not leave the divan.