There is little doubt that sometimes the best way to make sense of the transmission of texts, debates and commentaries is to dive deeply into codices of collected texts (majmūʿa-s) #manuscripts #Islamic #intellectual_history 1/
One good example is the majmūʿa MS Majlis-e Shūrā (Tehran) 5284 which includes ten texts mostly copied by Sulṭān Muḥammad b. ʿAlī Shāh Iṣfahānī in 962/1555 in Bharuch in West India 2/ 
The collection begins with some works of Jalāl al-Dīn Davānī (d. 1502) - usually called Muḥammad b. Asʿad al-Ṣiddīqī in the incipits - reflecting on Naṣīr al-Dīn al-Ṭūsī (d. 1274) works on the #intellect and #nafs_al_amr and on the logical notion of #conception_taṣawwur 3/
The Ṭūsī treatise and Dāvānī etc on it have been published by #mīrās_e_maktūb 4/
These are followed by a few works of the Shirazi philosopher Shams al-Dīn Khafrī (d. 1535 or 1550) on #conception and on #predicables_kullīyāt 5/
Another element consists of works of ʿIṣām al-Dīn Isfarāyīnī (d. 1536) who had studied in Herat and was popular in India - his Persian treatise on #ḤaqīqatvaMajāz and on middle terms in Arabic are included 6/
One final element are the debates on the #LiarParadox between Davānī and Sayyid Ṣadr al-Dīn Dashtakī (d. 1497) which have since been published 7/
Standard accounts place the beginnings of #IslamicPhilosophy in #India from the time of Mīr Faṭhullāh Shīrāzī (d. 1589) culminating in the #dars_e_niẓāmī in the 18thC (if we discount the #Deccan relationship with #Shiraz and #Herat earlier) 9/
This majmūʿa provides us with evidence of the early dissemination of #IslamicPhilosophy before #Shirazi based on the curriculum and method of thinkers in #Shiraz and #Herat in West India and further evidence for the students of Davānī heading East 10/
There is also a short textual gloss on the question of #conception from the #Shamsīya of Kātibī, perhaps the most popular logic textbook on the middle period
