The present paper deals with one of the most important and complicated epistemological problems targeted by Muslim philosophers, that is, determining the referents and realm of essential accidents. The main question here is whether accidents are considered to be essential through the more particular. In this historical study, the writer examines the development of the various theories regarding this problem over three centuries (1050-1312 AH) and then reports and evaluates the solutions suggested by four of the most prominent theoreticians of this historical period. To this end, he initially explores Mulla Sadra’s solution, which is based on the necessity of distinguishing between particular accidents and accidents through the more particular. Then he discusses the view of Hossein Khwansari, who, after criticizing Mulla Sadra’s theory and acknowledging its weakness in solving the problem, presents his own theory of juristic preference and consensus in determining territories and setting boundaries between sciences. Later the writer deals with the views of Mulla Mehdi Naraqi, who accepts a part of Mulla Sadra’s theory but solves some parts of the problem using a different method. Naraqi’s method necessitates the screening of sciences and extracting some problems from the domains of related sciences. Finally, the writer focuses on the last character of this period, Mirza Habibullah Rashti. He was a capable fundamentalist who enriched this discussion more than ever before in the light of his own profound insight and increased the accuracy of the technical language used to describe the problem. Although he benefitted from the words of other thinkers, he did not accept the solution of any of the preceding philosophers in its totality. He believed that the scholars working in each field are allowed to discuss the related scientific problems within the borderlines of their own knowledge as long as no specific sciences have been devised for investigating them. This view, as explained in the body of the paper, is quite compatible with the apriori-historical approach to the development of various disciplines.

Mirza Ahmad Motavalli Bashi, nicknamed Roshan, is one of the unknown poets of the Qājār era, who for some time was in charge of the shrine of Ahmad ibn Mūsá al-Kāẓim Shāh Chérāgh (as). The importance of this holy shrine and, consequently, the position of the headship of this Āstān (threshold) has been claimed by many people throughout history. Sometimes, people appointed by kings have seized it by force. In the Safavid and Qājār eras, this position was held by the Hosseini Sharifi family, a descendant of Allama Mirsharif Jorjani. In the manuscript of Mirza Ahmad Motavalli Bashi poetry book, there are poems that express his disagreement with the person or persons over the position of the guardian of the threshold of Ḥaḍrat Shāh Chérāgh (as). This article is descriptive, analytical and based on the manuscript of Mirza Ahmad Motavalli Bashi's poetry collection has examined the issue of endowment letter of Mirza Habibaullah Sharifi, the head of Āstān in the Safavid era, and the testimonies scroll of Sādāt Dashtaki, as the claimants of the headship of this Āstān, which is registered and kept in the library of Shāh Chérāgh (as). This article also explains and concludes the hidden aspects of this dispute, including the beginning and how the dispute arose and the historical course of the appointment of each of the trustees from the Safavid era to the first Pahlavi period.

The "Gnosis of God in Zar World" and "Professing this knowledge" have been stated in holy verses of Quran and also in the traditions of infallibles. The greet elites were talked about it as well. In this study, the view points of 5 scholars of 14-century have reviwed: Seyed Habibullah Khoei, Mirza Mahdi Esfahani, Seyed Abdulhusain Sharafeddin, Sheikh Mojtaba Ghazvini, Allamah Abdulhusain Amini.

In the translation of Adventures of Haji Baba of Ispahan، Mirza Habib Isfahani has transferred the heritage of traditional Persian writing to the modern fiction writing. Mirza Habib method in this translation in which different texts are present is as if previous texts are playing in an orchestra in this last flame of traditional prose. Amongst such texts، Sa’di’s works، especailly Gulistan، have a prominent presence. Thus، the authors of this article aim to explore intertextual relations of this work with Gulistan on the basis of Gerard Genette theory of transtextuality in three levels of explicit intertextualit، covert intertextuality (implicit) and connotative intertextuality as well as hypertextuality. The references of this translation to Gulistan and Mirza Habib’s borrowings from this work reveal the role of Sa’di’s language and expressive style in the formation of Mirza Habib’s method of writing and style. Such an attitude is، indeed، a response to the hypothesis that whether contemporary prose can be considered as the sequence of traditional prose and linguistic and expressive links of classic texts with contemporary texts can be identified or not.

Book of HajiBaba Tale by James Morier was translated by Mirza Habib Isfahani. The critical aspect and tune of the satire of the book, as well as the fluent and beautiful prose of its translation, have influenced and reputation the book. Mirza Habib, with his talent of writing and using the precious heritage of Persian literature in his translation of the book, revealed his art and the power of Persian language. This translation is among the finest Persian translations. In this paper, Mirza Habib's translation prose has been reviewed by describing and analyzing the content and using library resources. In this book, can be seen the special features of prose important Persian language, such as the use of poetry in prose, the use of allusions and common words in the language of the people, the use of Arabic language and literature, pleasure and stability, etc. which prose is similar to the prose of Persian classical texts.

the present study deals with the meaning of the expression “Adna Al-Marefa” which has been mentioned in the sayings of Imam Riza regarding the Unity of God.the author of this research do not accept this translation “the lowest level of gnosis” for this expression and suggests “Haq Al-Marefa” and “Hadd Al-Marefa” instead. According to the author, the translation “Adna AL-Marefa” has been given due to the remarks of Muhammad Ghazali in his book Ahya Al- Oloum; the reacher of the present study first mentioned the original remark of Ghazali along with its review by MirzaHabibullahKhouei. Then, he scrutinizes the meaning of Adna in Quran, Hadith and the sayings of tradition narrators such as mirza Mehdi Esfahani; then by reminding the inborn-nature of the belief in the Unity of God supports his translation.

At first, the present essay evaluates Mirza Habib Khurasani’s strength of words at various linguistic and literary levels; then, it goes to discuss his poetic themes. Mirza Habib was a religious leader and so number of his religious poems is, as compared to other kinds of poetry, less than what that is expected. Happiness may be significantly felt in his poetry and there is no room in his poetry for elegy. Also, in the way of mystics and even more severe than many of them he has attacked the religious appearances, and this is wonderful when done by a religious leader. In the present study, mostly the following points have been discussed: signs of commitment to religious law (shari’ah), interest in mystics, social concerns and the poet’s look at religious panegyrics.

The Safavid shah, political administrators, and the clergy took it upon themselves to implement the divine command of enjoining good and forbidding evil (amr bi l-maʻrūf wa nahī ʻani l-munkar). Within the religious structure of the Safavid state, this was one of the duties of the shaykh al-islam. The present paper, however, presents a document according to which the ṣadr al-mamālek-e maḥrūseh appoints someone as moḥtaseb of Qazvīn with instructions not only to oversee the moral & social reforms, but also to handle the economic affairs of the bāzār. This study then explores all the data gathered on the moḥtaseb, both from the document and other library sources of the period. All in all, what this study deems necessary is to re-examine the roles played by various posts constituting the complex machinery of the Safavid government with great attention paid to the time and place within which such posts were defined and assigned.

Naqsh-e hajar is the most important existing document left of the Deed of Endowment of the Shahcheraq Mausoleum. The document was issued in the month of Ramadan 947 H./ January 1541 by Amir Mohebb al-Din Mirza Habibollah b. Mortaza Sharifi, the great grandfather of the house of Sharifi Hosseini, its original version having been once carved on a stone and set on the northern entrance of the Shahcheraq tomb. The Endowment Deed provides useful information regarding the endowments of the Shrine. Besides, it presents noteworthy notes about the architectural developments of this religious building from the Safavid time. This Endowment document has been used as a point of reference up until the contemporary era in disputations respecting the endowment issues and the custodianship of the Shahcheraq Mausoleum. The stone bearing the Endowment Deed has perished but copies of the document are available. These very copies form the basis of the redaction and presentation of the amended text of the Endowment Deed set forth in the present article. Further, by making use of certain evidences and credible sources, the contents of the Endowment Deed are examined, and the features of the official listings and records related to the document are revealed as much as possible.