The works remained of Najm al-Din Rāvandi in the history of Seljuk Dynasty, apart from the different and sometimes contradictory views expressed about them, which would be discussed in the present essay, are worth paying attention beside other resources such as biographies and rhetorical works as a long-standing text in history.Also, the points that are occasionally presented in these works, like those expressed in Rāhat al-Sudūr wa Āyat al-Surūr, highlight some parts of Iran’s literary past, that, especially, it would really help in better seeing and studying the less studied and reviewed parts. Besides, expressing these points in Rāhat al-Sudūr is considered as a respectable favor.Due to the above points expressed in Rāhat al-Sudūr, we can achieve valuable knowledge in the following fields: literary criticism, history of literature, the quality of literary taste in Rāvandi’s era and to gain the capability of correcting poems belonging to other poets that were quoted in Rāhat al-Sudūr.The analysis of Seyyed Ashraf Qaznavi’s opinion on the necessity of avoiding novice poets from studying the poems of Rūdaki, Onsori, Mo’ezzi, and Sanā’i, how Rāvandi face with the mutual relation between the kings and poets, misreadings about poets like Shams al-Din Shastkaleh and the importance of the mentioned points expressed in Rāhat al-Sudūr about little-known poets, rereading Rāvandi's viewpoints in literary criticism – especially siding Mojir al-Din Bilaqāni against Athir al-Din Akhsikati etc., are the subjects considered in relation with mentioned parts.

This article, composed in the form of a letter (murāsala), examines the verse “īn hame jilwa-yi ṭāwūs o kharāmīdan-i ū / bār-i digar nakunad, gar tu be raftār āyī”from the perspectives of meaning and lexicon.

One of the factors involved in the abolishing of property is the principle of Tark-i ʾIstisfṣāl, which helps the generalizing of the verdict beyond the specific matter questioned by the narrator. In some Ḥadīths, the narrator’s question is general and it is possible to logically infer the generality of the verdict based on the generality of the question and by omitting the specifications of the Maʿṣūm (infallible). Some aspects of the principle have been mentioned in the foundational (Usūlī) books of early Juriconsults. In order to determine the scope of Tark-i ʾIstisfṣāl, a proper analysis of the principle is needed. Similarly, the components, channels, methods of inferring used by the general public, and the principle’s scope of application should be analyzed. Pursuing this topic in jurisprudential and foundational (Usūlī) sources by employing the descriptive-analytical method has revealed the following results: First, the components of Tark-i ʾIstisfṣāl consist of the antecedence of the narrator’s question, the possibility of generalization for the answer, and the existence of probability in the question. Second, Tark-i ʾIstisfṣāl is more prevalent in ʾIftāyī (precautionary) Ḥadīths, and the independence or lack of independence of the Maʿṣūm (infallible)’s answer does not influence the general application of the principle. Third, the questioner’s intention and the inequality of probabilities plays a determining role in the scope of generality in Tark-i ʾIstisfṣāl. Finally, the generality of Tark-i ʾIstisfṣāl is inferred and weak. The specificity of Maʿṣūm (infallible) is does not necessarily help the exclusiveness or specificity of the verdict.

The thirteenth installment of Neveštegān examines several rare terms found in classical texts, addressing and correcting misinterpretations or misreadings by scholars. These include: “puxta” or “burīda” in a work by Hakim Tirmidhi; “kw” in the invocation “wʾrnmʾn kw” as recorded in Šaṭḥiyyāt al-Ṣūfiyya and Dastūr al-J̌umḥūr; “btʾrh” in Khwaja Abdullah Ansari’s translation-commentary; “badeyārpūš (?)” in Nāma-yi Salāṭin; and “zabāndān” or “zabāndār” in Rasûlid Hexaglot. The article concludes with two brief notes that supplement discussions from previous issues of the series.

The story of some men being asked to touch an elephant in darkness and then visualize the shape of the animal on the basis of the part they have touched is well-known. It has been told by Mawlān Jalāl  ed-Dn Mohammad Balkī/R ū m ī    in Book III of the Masnavī. It is originally an Indian parable which has found its way into a number of Persian literary sources. But the original story is significantly different from Mawlānā's version. There, a number of blind men are asked to touch the different parts of the elephant in broad daylight and then report on their findings.Why has Mawlānā introduced this twist in the story, asks the author. It is a deliberate change, he answers, for the sake of driving a point home, and that point is the importance of having a correct nazargah or point of view. It is obvious that when you are talking of Sufi wayfarers trying to find a way out of the Darkness of Ignorance towards Light, towards the Light of Spiritual Knowledge, it will not do if these wayfarers, are permanently blind. Hence the change of location for the elephant.

The present study aims to investigate the high front rounded vowel [y] in the Kurdish language. This vowel does not exist in Old and Middle Iranian languages, but it is present in some new Iranian dialects. In this article, the origin of the front rounded vowel [y] in the southern branch of Kurdish language (Kurdish dialect of Sonqor-u-Koljâee) is examined through historical processes. For this purpose, sixteen words from this Kurdish dialect were examined as samples (including nouns, adjectives, verbs, and verb stems) that contain the vowel /y/. The origin of this vowel in the mentioned Kurdish dialect was investigated in the sample words from the Indo-European and Old Iranian hypothetical and reconstructed forms to the modern era. The sample words in this paper were chosen from Mardukh (2013) and Khanjari (2018) which document the words of this dialect. The ancient Iranian data was collected from written historical sources, and the dialectal data was collected through two methods: written documents and interviews conducted with native speakers. The author is also a native speaker of this Kurdish dialect. After investigating the dialectal data and the processes that occurred from the ancient period to the modern era in the examined sample words, in addition to identifying the origin of the high front rounded vowel /y/, the results of the research showed that there is also a voiced labialized palatal approximant consonant /ɥ/ in this Kurdish dialect. In this research, it was found that in some cases, the origin of the front rounded vowel /y/ in this dialect results from the fronting of the high back rounded vowel /u/and /ū/ during the transition from the ancient to the modern period. Furthermore, in this Kurdish dialect in some cases the sequence of -uj- resulting from the combination of the glide consonant /j/ with the back vowel /u/, as well as the sequence of -(i)wi- resulting from the combination of the glide consonant /w/ with the high vowel /i/ has changed to the front rounded vowel /y/ as a result of phonological processes during the transition from the ancient to the modern period. Introduction The front rounded vowel is rare in the world’s languages, and only 6.6 percent of the 562 languages studied in the World Atlas of Language Structures (WALS) have the front rounded vowel (Maddieson, 2013). The high front rounded vowel /y/ is one of the prominent vowels in the southern branch of the Kurdish language (Khanjari, 2008). The present study investigates the origin of the high or close front rounded vowel /y/ through the historical processes based on sample words, from Indo-European and Old Iranian forms to the new era in Kurdish dialect of Sonqor-u-Koljâee. The existence of the front rounded vowel is associated with the front unrounded vowel of a similar height, as well as the back rounded vowel of a similar height (Madison, 2013). In some languages, the presence of the front rounded vowel results from fronting the back vowel. For example, in the Ionian-Attic language, the back vowel /u/ changed to the front vowel /y/, and in the Middle German language, the back vowel /u/ underwent fronting and became /y/ when the vowel /i/ or the glide /j/ appeared in the second syllable of the word. This article examines the origin of the vowel /y/ through historical processes, tracing form the Indo-European and Old Iranian forms to modern Kurdish dialect spoken in Sonqor-u-Koljâee, focusing on selected sample words that contain the vowel /y/ in their phonetic context. There is limited research and a dearth of studies specifically focusing on the high or front rounded vowel /y/ based on historical processes. Meanwhile the works of MahmoudZahi (2013) who investigated the historical processes involved in the shifting of the back vowel /ū/ into the front vowel /ī/ in Balochi, and Taheri (2017), who, from a historical perspective, studied the fronting of the vowel /ū/ in the Lori and the central dialects of Iran, where in most varieties, it has been changed into /ī/ can be considered relevant.  Additionally, the work of Ismaili (2022) who studied the processes of fronting in the two dialects of AbjAneh and Taraɢee, (the central dialects of Iran), which both are common in Natanz city, can also be referenced in the literature review Methods In this research, sixteen words from this Kurdish dialect were examined as samples (including noun, adjective, verb, and verb stem) that contain the vowel /y/. The origin of this vowel in the mentioned Kurdish dialect was traced in the sample words from their Indo-European and Old Iranian hypothetical and reconstructed forms to their modern equivalents. The sample words in this research were chosen from the Mardukh's dictionary (2013) and Khanjari's Ph.D. dissertation index (2018) which contains the words of this dialect. The ancient Iranian data was collected from written historical sources and the dialectal data was collected through two methods: written documents and interviews conducted with native speakers. The data was then analyzed by the author, who is also a native speaker of this Kurdish dialect. Results After investigating the dialectal data and the processes that occurred from the ancient period to the modern era in the examined sample words, in addition to identifying the origin of the high front rounded vowel /y/, as mentioned in the conclusion section, the results of the research showed that there is also a voiced labialized palatal approximant consonant /ɥ/ in this Kurdish dialect. Conclusion In this research, it was found that in some cases, the origin of the front rounded vowel /y/ in this dialect results from the fronting of the back rounded vowel /u/, /ū/ during the transition from the ancient to the modern period. Furthermore, in this Kurdish dialect in some cases the sequence of -uj- resulting from the combination of the glide consonant /j/ with the back vowel /u/, and also the sequence of -(i)wi- resulting from the combination of the glide consonant /w/ with the high vowel /i/ has changed into the front rounded vowel /y/ as a result of the phonological processes during the transition from the ancient to the modern period. Ethical Considerations Not applicable Funding Not applicable Conflict of interest The authors declare no conflict of interest.

Introduction Based on historical-traditional sources, one of the remaining sayings from Imam Hussein, peace be upon him, on the threshold of his martyrdom on the day of Ashūrā, is the passage isqūnī sharbatan min al-mā'’, meaning ‘request for water’ by him from his enemies. Some have doubted the attribution of this saying to the Imam and have considered it a fabricated. In resolving the conflict, it is noteworthy that this saying has been recorded in almost all the reliable sources of both sects. And others, with other similar passages, have brought it in their works so that eventually many contemporaries quote it. Given that the Imam’s request for water was in line with the fulfillment of the divine duty and mission, and dignity and humiliation are in obedience or disobedience to God’s commands, also based on the Shiite principle of ‘the kindness of the Imam’s existence, and ‘the necessity of self-preservation’ from the other side, this tradition is confirmed by presenting it to a current and verbal tradition of the Holy Prophet of God, (pbuh) and his family, which is useful for the above content. Materials and Methods There are two main perspectives regarding the traditional isqūnī sharbatan min al-mā': the viewpoint of critics who find this traditional incompatible with the dignity and status of Imam Hussein (as) and consider it fabricated, and the viewpoint of researchers who deem the mentioned traditional credible and have cited it in their works based on various sources. This article, referencing the story of Prophet Moses and Khidr in the Quran, as well as the tradition and practices of the Prophet Mohammad (pbuh) and the Ahl al-Bayt (as), seeks to present an argumentative perspective on the permissibility of seeking help from others under special circumstances and emphasizes the use of critique and analysis of the traditional's chain of transmission and content, as well as the tools of hadith criticism, to achieve a better understanding of the traditional's authenticity and evidence. The research method employed in this article is a comibnation of descriptive and analytical approaches, which includes problem formulation, source review, analysis and critique of viewpoints, and conclusion drawing. In this regard, the article examines and analyzes historical and traditional sources and uses hadith criticism methods to assess the authenticity of the traditionals. It employs scientific and logical methods to examine and analyze a historical traditional, striving to evaluate its credibility and authenticity. The article consists of three main sections: introduction of transmitters, critique of the chain of transmission, and internal critique, in which it examines the chain of transmitters, their credibility, and the alignment of the traditional content with scientific standards. Results and Findings From the perspective of Hadith sciences, the famous sayings attributed to religious saints, including Imam Hussein (pbuh), whose entire phrases are not observed in early Musnads, are not of the type of fabricated Hadiths; as the meaning of some of these sayings can be found in other Isnaded traditionals with slight differences in authentic sources. In Ashūrā sources, there is evidence that the phrase “isqūnī sharbatan min al-mā'” has been issued by Imam Hussein (pbuh). The sources of this phrase have a historical identity and its transmitters are also renowned scholars of fariqayn; therefore, they have the potential for citation. Therefore, without argument and evidence, their traditionals cannot be rejected. The traditional in question has been transmited among the predecessors by Ibn Sa’d (d. 230 AH) as “'aṭash al-Ḥisayn fastasqā" (Hussein was thirsty and asked for water), Dinawari (d. 282 AH) with the phrases “wa 'aṭash al-Ḥisayn fada'ā biqadaḥin min al-mā'" (And Hussein was thirsty and asked for a cup of water), Abu al-Faraj Isfahani (d. 356 AH) in the form “wa ja'ala al-Ḥisayn yaṭlubu almā'" (And Hussein began to ask for water), Ibn al-Jawzi (d. 510 AH) with the expression “wa ṭalaba al-Ḥisayn mā'an yashribuhu" (And Hussein asked for water to drink). This traditional has gained more fame among the later generations. Muhib al-Din Ţabarī (d. 615 AH) in the form of “isqūnā mā'an" (Give us water) (Ţabarī, 1356: 144), Seyyed ibn Tawus (d. 664 AH) in the form of “fastasqā fī tilk al-ḥāl mā'an" (He asked for water in that state) and Ibn Nama Helli (d. 680 AH) with the expression “… thumma qaṣadūhu 'alayhi al-salam bi al-ḥarb wa ja'alūhu shilwam min kathrati al-ṭa'ni wa al-dharbi wa huwa yastaqīsharbatan min al-mā'…” (Ibn Nama, 1406 AH: 38) has been transmited regardless of dozens of scholars after the seventh century. Considering the works of the first reporters of Ashūrā, it is known that this traditional, from the beginning of the Maqtal writing, has been subject to semantic transmission and in the last century in the works of later Maqtal transmitters or the organizers of their works, in the form of the sentence “isqūnī sharbatan min al-mā'”, it has gained double fame. With the presentation of this sentence to the Holy Quran, for asking for water, which is a kind of “isti'ānat" (seeking help), examples such as Lot’s request for help from his people in confronting them with divine agents are found. Also, for this traditional in the tradition of the last Prophet (pbuh), there is an example in one of the battles in which according to it, the last Messenger (pbuh) has exactly asked for water with the phrase “Is there a helper with water”. Based on the Shiite view of Imamate, it is reasonable that Imam Hussein (as) does what is related to the divine command; it is even possible that he has been commanded to “ask for water”, to complete the argument with the enemies of God, and to reveal the peak of his oppression and the harshness and cowardice of Bani Umayyah to everyone. In addition to this, the reason of intellect and the tradition of intellectuals also indicate the validity of the issuance of this traditional; because logically, the Imam’s asking for water is associated with his survival and the continuation of divine grace on the servants. Conclusion Although some have doubted the attribution of the phrase “isqūnī sharbatan min al-mā'” to Imam Hussein (as) and have considered it a fabricated; but this word has been recorded in almost all credible sources of fariqyn. Given that Imam’s request for water was in line with the performance of divine duty and mission, and honor and humiliation are in obedience or disobedience to God’s commands, also based on the Shiite principle of “the kindness of the existence of Imam Hussein (as)” and “the necessity of self-preservation”; this tradition is confirmed by presenting it to a practical and verbal tradition of the Prophet of God (pbuh) which is useful for the above content. Also, in measuring this traditional with the reason, we find that not only is there no contradiction between these two, but the independent reason, because this traditional itself contains the completion of the argument and guidance through this means for the religion of God, puts its validity on it; such that in the tradition of intellectuals, asking for water is not a matter mixed with humiliation unlike other requests.

This paper examines Al-Fārābī's concept of metaphysics. After providing an overview of Al-Fārābī's life and major works, the origin of the term and the various designations (Divine Science, First Philosophy, Wisdom, Theology) as well as the essence of metaphysics are presented. The study then focuses on Al-Fārābī's work On the Aims of the Philosopher (i.e., Aristotle) in Each Treatise of the Book Designated with Letters (i.e., the Metaphysics) (Fī Aġrāḍ al-Ḥakīm fī kull maqāla min al-kitāb al-mausūm bi-l-ḥurūf). A key aspect is the distinction between particular sciences and the one universal science. Finally, a brief reference is made to Al-Fārābī's attempt to establish the concept of the state on a metaphysical foundation. In the appendix, Friedrich Dieterici's German translation of Al-Fārābī's Treatise on the Intentions of Aristotelian Metaphysics by the Second Master is included. Die Wissenschaft der Metaphysik bei Abū Naşr Al-Fārābī Der Aufsatz beschäftigt sich mit dem Metaphysikbegriff Al-Fārābīs. Nach einem Überblick über das Leben und die wichtigsten Werke Al-Fārābīs wird die Herkunft des Namens und die verschiedenen Bezeichnungen (Göttliche Wissenschaft, Erste Philosophie, Weisheit, Theologie) sowie das Wesen von Metaphysik dargestellt. Anschließend wird Al-Fārābīs Werk „Über die Ziele des Philosophen (d. h. des Aristoteles) in jeder Abhandlung des Buches, das mit den Buchstaben bezeichnet wird (d. h. der Metaphysik) (Fī Aġrāᶁ al-Ḥakīm fī kull maqāla min al-kitāb al-mausūm bi-l-ḥurūf)“ untersucht. Dabei ist die Unterscheidung zwischen Einzelwissenschaften und der einen universalen Wissenschaft grundlegend. Abschließend wird kurz auf Al-Fārābīs Versuch hingewiesen, das Staatswesen metaphysisch zu begründen. Im Anhang wird Al-Fārābīs „Abhandlung von den Tendenzen der Aristotelischen Metaphysik von dem zweiten Meister“ in der deutschen Übersetzung von Friedrich Dieterici vorgelegt. Schlagwörter: Aristoteles; Metaphysik, göttliche Wissenschaft, Theologie, das Seiende als Seiendes, Erste Ursache, Einzelwissenschaften und universale Wissenschaft, Friedrich Dieterici

In this paper, Graphical Evaluation and Review Technique (GERT) network analysis technique used in exploration project management for anomaly separation methods and a suitable model will be created by combining two methods of fractal geometry and U spatial statistics. In mineral exploration project (according to situation of geology, geological structure and mineralogical at mineralization area and because of probabilistic nature of them), Fatal mistakes can happen when starting exploration activity for anomaly separation. Spatial invariance and frequency distribution of samples are the most characteristics of geochemical data to determine the isotropy or anisotropy variation. Since these projects consist of various uncertain and probable activities that may be repeated frequently, we can model those processes as stochastic networks such as GERT network. Therefore, in mining activities GERT networking is applied frequently, and certainly led to increase the accuracy and performance of the process. This study is mainly focused in the Cu-Au Northern-Dally porphyry deposits that are exposed within the Urumieh-Dokhtar Magmatic Arc. The concentration–area (C-A) fractal model (based on Fractal dimensions) and moving average technique (U special statistic; based on window size ore search radius) have been used for decomposition and separation of anomalous patterns of geochemical data. So the probability of performing a lot of activities already in fractal geometry, reproducibility of a set of activities in U-spatial statistic, or probability of select one of these methods according to exploration project just interpreted with GERT networking. The result of combining these networks is implemented and show similar result with high overlapping to recognize anomaly area. With step by step implementation of possible activities for each method, Au and Cu show high overlapping in different populations. This finding implies to the precision and accuracy of fractal and U- spatial statistics. Third population with highest dimension and maximum degree of populations break-point in fractal geometry shows that values >560 ppb for Au and >1700 ppm for Cu are distinguished as anomalous data. While, U- spatial statistics indicate the value higher than average+ one standard division (Ū+S) equal to 1.47 (>500 ppb) for Au and equal to 1.45 (1650 ppm) for Cu are the threshold value for anomaly population.