{"id":11383,"date":"2026-08-14T21:48:57","date_gmt":"2026-08-14T18:18:57","guid":{"rendered":"https:\/\/mirhamedhosein.com\/?p=11383"},"modified":"2026-08-14T21:48:57","modified_gmt":"2026-08-14T18:18:57","slug":"a-brief-survey-of-the-%e1%b8%a5adith-of-ghadir-in-%ca%bfabaqat-al-anwar","status":"publish","type":"post","link":"https:\/\/mirhamedhosein.com\/en\/a-brief-survey-of-the-%e1%b8%a5adith-of-ghadir-in-%ca%bfabaqat-al-anwar\/","title":{"rendered":"A Brief Survey of the \u1e24ad\u012bth of Ghad\u012br in \u02bfAbaq\u0101t al\u2011Anw\u0101r"},"content":{"rendered":"<p style=\"text-align: left;\"><strong>In the Name of Allah, the Most Merciful, the Compassionate.<\/strong><\/p>\n<p style=\"text-align: left;\">Praise be to Allah, Lord of the worlds, and blessings and peace be upon our master Mu\u1e25ammad and his pure progeny, and curse be upon all their enemies.<\/p>\n<p style=\"text-align: left;\"><strong>A Brief Survey of the \u1e24ad\u012bth of Ghad\u012br in <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em><\/strong><\/p>\n<p style=\"text-align: left;\">Despite the many discussions surrounding the \u1e24ad\u012bth of Ghad\u012br throughout history, before the writing of <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em> one cannot find a work that has addressed all aspects of this \u1e25ad\u012bth in detail and responded to the various objections of the Sunn\u012bs regarding its <strong>chain (isn\u0101d)<\/strong> and <strong>implication (dal\u0101la)<\/strong>. Indeed, the efforts of \u02bfAll\u0101ma M\u012br \u1e24\u0101mid \u1e24usayn al\u2011Hind\u012b were not limited to responding to the objections of \u02bfAbd al\u2011\u02bfAz\u012bz al\u2011Dehlaw\u012b; rather, by tracing the roots of the doubts, he used Dehlaw\u012b\u2019s statements as a basis for presenting and critiquing the statements of earlier Sunn\u012b scholars, leaving behind a comprehensive and solid work. <em>May Allah have mercy upon him and grant him a good abode.<\/em><\/p>\n<p style=\"text-align: left;\">In the section on the <strong>chain of the \u1e25ad\u012bth<\/strong>, he established the <strong>taw\u0101tur<\/strong> and the abundance of the chains of transmission of the \u1e25ad\u012bth. He accomplished this through two methods:<\/p>\n<p style=\"text-align: left;\">First: the statements of Sunn\u012b scholars acknowledging the taw\u0101tur or the multiplicity of the routes of the \u1e25ad\u012bth, among whom prominent figures appear such as <strong>Shams al\u2011D\u012bn al\u2011Dhahab\u012b, Ibn \u1e24ajar al\u2011\u02bfAsqal\u0101n\u012b, Shams al\u2011D\u012bn al\u2011Jazar\u012b, Jal\u0101l al\u2011D\u012bn al\u2011Suy\u016b\u1e6d\u012b<\/strong>, and others.<\/p>\n<p style=\"text-align: left;\">Second: listing the <strong>independent works of accepted Sunn\u012b scholars<\/strong> written for collecting the chains of the \u1e24ad\u012bth of Ghad\u012br. The books of <strong>Ibn \u02bfUqdah, Ibn Jar\u012br al\u2011\u1e6cabar\u012b, al\u2011\u1e24\u0101kim al\u2011\u1e24ask\u0101n\u012b, Ab\u016b Mas\u02bf\u016bd al\u2011Sijist\u0101n\u012b, Shams al\u2011D\u012bn al\u2011Dhahab\u012b<\/strong>, and others belong to this category.<\/p>\n<p style=\"text-align: left;\">Within each of these discussions, the attribution of statements to the scholars, the correctness of attributing those writings to their authors, and the degree of acceptance of their scholarly standing have been examined in detail.<\/p>\n<p style=\"text-align: left;\">Following the discussion of the chain of the \u1e25ad\u012bth, the examination of objections raised by opponents concerning the <strong>authenticity and originality of the \u1e25ad\u012bth<\/strong> is pursued. The objections raised regarding the reliability of the \u1e25ad\u012bth are general in nature, and the objectors have not engaged directly with its chains. The axes of these doubts are: the absence of the \u1e25ad\u012bth in the <strong>\u1e62a\u1e25\u012b\u1e25ayn<\/strong> and other Sunn\u012b canonical collections, the lack of transmission by trustworthy narrators and major authorities, the criticism of a few early Sunn\u012b figures regarding the soundness of the \u1e25ad\u012bth, and its alleged incompatibility with history. Some have also accepted the \u1e25ad\u012bth itself but considered its taw\u0101tur impossible to establish.<\/p>\n<p style=\"text-align: left;\">In response to each of these objections, the \u02bfAll\u0101ma employed various methods in detail and filled the gap left by earlier efforts, to the extent that the response to <strong>al\u2011J\u0101\u1e25i\u1e93\u2019s criticism<\/strong> of the \u1e24ad\u012bth of Ghad\u012br alone occupies nearly the volume of a thick book.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">With all this, the <strong>main reliance of the Sunn\u012bs in criticizing this \u1e25ad\u012bth has been its implication (dal\u0101la)<\/strong>. They have regarded the word <strong>\u201cmawl\u0101\u201d<\/strong> as alien to the meaning <strong>\u201cawl\u0101 bi\u2011ta\u1e63arruf\u201d<\/strong> (one who has priority\/authority of disposal) and the concept of <strong>governance<\/strong>, to the extent that they have overlooked the numerous indications of this meaning in their own works.<\/p>\n<p style=\"text-align: left;\">The logical sequence for proving the implication of the \u1e25ad\u012bth in favor of <strong>imamate<\/strong> is as follows:<\/p>\n<p style=\"text-align: left;\">First, the word <strong>\u201cmawl\u0101\u201d<\/strong> must undergo semantic analysis, and its <strong>capacity to convey the meaning of imamate<\/strong> or a meaning close to it must be established.<\/p>\n<p style=\"text-align: left;\">Next, it must be clarified that <strong>\u201cmawl\u0101,\u201d in the context of the \u1e24ad\u012bth of Ghad\u012br, cannot bear any meaning other than imamate<\/strong>.<\/p>\n<p style=\"text-align: left;\">\u02bfAll\u0101ma M\u012br \u1e24\u0101mid, through precise semantic analysis based on multiple methods, has demonstrated convincingly that the meaning <strong>\u201cpriority in authority\/disposal\u201d (awlawiyya f\u012b al\u2011ta\u1e63arruf)<\/strong> is among the <strong>original and genuine meanings<\/strong> of the word <strong>\u201cmawl\u0101,\u201d<\/strong> and that the repeated denials of the opponents lack firm foundation.<\/p>\n<p style=\"text-align: left;\">Beyond this, various <strong>internal and external evidences<\/strong> indicate that <strong>only this meaning<\/strong> was intended in the text of the \u1e25ad\u012bth.<\/p>\n<p style=\"text-align: left;\">Clues such as:<\/p>\n<ul style=\"text-align: left;\">\n<li>the descent of verses related to the event of Ghad\u012br,<\/li>\n<li>the contextual flow of the \u1e25ad\u012bth,<\/li>\n<li>the understanding of the Companions and contemporaries of the event,<\/li>\n<li>the different textual versions of the \u1e25ad\u012bth,<\/li>\n<li>identifying the meaning of \u201cmawl\u0101\u201d in other non\u2011Ghad\u012br \u1e25ad\u012bths,<\/li>\n<li>the understanding of Sunn\u012b scholars, etc.,<\/li>\n<\/ul>\n<p style=\"text-align: left;\">all establish firmly the correctness of the <strong>Sh\u012b\u02bf\u012b<\/strong> interpretation of the \u1e24ad\u012bth of Ghad\u012br.<\/p>\n<p style=\"text-align: left;\">It goes without saying that \u02bfAll\u0101ma M\u012br \u1e24\u0101mid \u1e24usayn did not suffice, in any step, with giving a brief report or overlooking the Sunn\u012b objections to that minor point. Rather, <strong>every objection<\/strong> raised about any of these evidences\u2014indeed, even <strong>possible or anticipated objections<\/strong>\u2014has been addressed.<\/p>\n<p style=\"text-align: left;\">For example, the descent of the verse: <strong>\u201c<\/strong><strong>\u0633\u064e\u0623\u064e\u0644\u064e \u0633\u064e\u0627\u0626\u0650\u0644\u064c \u0628\u0650\u0639\u064e\u0630\u064e\u0627\u0628\u064d \u0648\u064e\u0627\u0642\u0650\u0639\u064d<\/strong><strong>\u201d<\/strong> in the event of Ghad\u012br is <strong>only one<\/strong> of the numerous verses related to the implication of the \u1e25ad\u012bth for imamate, and <strong>all these verses together constitute only a small portion<\/strong> of the total evidences showing that the \u1e25ad\u012bth implies imamate.<\/p>\n<p style=\"text-align: left;\">Therefore, even if Sh\u012b\u02bfa were deprived of using this verse as argument, <strong>no harm would come to the semantic proof<\/strong> of the \u1e24ad\u012bth of Ghad\u012br. Nevertheless, M\u012br \u1e24\u0101mid \u1e24usayn has narrated the <strong>most important objections<\/strong> raised by <strong>Ibn Taymiyya<\/strong> concerning the relation of this verse to Ghad\u012br, and has responded to them.<\/p>\n<p style=\"text-align: left;\">Moreover, the meaning <strong>\u201cpriority in authority\/disposal (awl\u0101 bi\u2011ta\u1e63arruf)\u201d<\/strong> is <strong>one of the meanings of \u201cmawl\u0101\u201d<\/strong> and is equivalent to <strong>imamate<\/strong>.<\/p>\n<p style=\"text-align: left;\">And even if the Sunn\u012b scholars\u2014for any reason\u2014do not consider this meaning among the primary meanings of \u201cmawl\u0101,\u201d other meanings such as <strong>wal\u012b (guardian), sayyid (master), muta\u1e63arrif (one who has authority), and mutawall\u012b (one in charge)<\/strong> can be established for \u201cmawl\u0101\u201d based on the statements of numerous Sunn\u012b sources.<\/p>\n<p style=\"text-align: left;\">The significant point here is that proving these meanings in M\u012br \u1e24\u0101mid \u1e24usayn\u2019s research is <strong>not restricted<\/strong> to works of a single discipline, such as lexicography. Rather, a <strong>wide range of tafs\u012br, \u1e25ad\u012bth, and other sources<\/strong> support these meanings.<\/p>\n<p style=\"text-align: left;\">Footnote:<\/p>\n<ol style=\"text-align: left;\">\n<li>S\u016brat al\u2011Ma\u02bf\u0101rij, verse 1.<\/li>\n<\/ol>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">In the next step, the Sunni scholars, while accepting the meaning <strong>\u201cpriority in authority\/disposal (awl\u0101 bi\u2011ta\u1e63arruf)\u201d<\/strong> for the root of the word <strong>\u201cmawl\u0101,\u201d<\/strong> have claimed that, from what appears in the \u1e24ad\u012bth of Ghad\u012br, the meaning of priority in authority and imamate cannot be derived for multiple reasons. In their view, the utmost virtue that can be established for the Commander of the Faithful, peace be upon him, from the \u1e25ad\u012bth is the obligation of loving him, which bears no connection to worthiness for imamate. Among the evidences upon which they have relied to prove the exclusivity of the meaning of love are: the final clause of the \u1e25ad\u012bth, the understanding of the Ahl al\u2011Bayt, peace be upon them, of the \u1e25ad\u012bth, and the occasion of its issuance (sha\u02ben al\u2011\u1e63ud\u016br).<\/p>\n<p style=\"text-align: left;\">Some others, outside these frameworks, within the structure of their Sufi\u2011Sunni thought, have considered the \u1e25ad\u012bth to pertain to an inner and mystical (\u1e62\u016bf\u012b) wal\u0101ya which bears no necessary correlation with outward imamate; and through this interpretation they have preserved the position of the three caliphs in their place.<\/p>\n<p style=\"text-align: left;\">Amid the twists and turns of all these challenges and the search for diverse ways of escaping them, <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em> has become an unparalleled encyclopedic work. Yet this brief account that has passed concerning the labors of this tireless scholar on this \u1e25ad\u012bth stands at a great distance from its objective reality, and its true worth becomes manifest only through direct and deep study of the product of his wondrous pen.<\/p>\n<p style=\"text-align: left;\">May God reward him with the best reward granted to the truthful strivers, gather him with his pure forefathers\u2014especially our master the Commander of the Faithful\u2014and lodge him in the highest \u062f\u0631\u062c\u0627\u062a of Paradise with the martyrs and the truthful, by His grace and bounty, for He is the Most Merciful of the merciful.<\/p>\n<p style=\"text-align: left;\"><strong>The Lithographic Prints of <em>\u02bfAbaq\u0101t<\/em><\/strong><\/p>\n<p style=\"text-align: left;\">The editing of this work has been arranged on the basis of two lithographic prints of <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em>. The first print, which is complete and older, comprises the entirety of the \u1e24ad\u012bth of Ghad\u012br, which according to the author\u2019s division consists of four sections. The second print is later and incomplete, such that it contains approximately one\u2011fourth of the total of the \u1e24ad\u012bth of Ghad\u012br. Below, the features of both prints are introduced in detail.<\/p>\n<ol style=\"text-align: left;\">\n<li><strong>First Print<\/strong><\/li>\n<\/ol>\n<p style=\"text-align: left;\">This print consists of two volumes. The first volume, from the beginning up to page 600, was printed at the <em>Majma\u02bf al\u2011Ba\u1e25rayn<\/em> Press in Ludhiana; and from page 601 to the end of the book (page 1251) at the <em>Majma\u02bf al\u2011\u02bfUl\u016bm<\/em> Press in Lucknow, in the year 1293 AH, during the lifetime of the author.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The first page of this print contains the Verse of Ikm\u0101l, the name of the book, and the name of the printing house (Image 1).<\/p>\n<p style=\"text-align: left;\">After this, there appears a preface in four pages with page numbers independent from the pages of the book, which is an addition of the printing house. The first three pages of this preface contain expressions in praise and commendation of M\u012br \u1e24\u0101mid \u1e24usain and Sayyid Mu\u1e25ammad \u1e24asan as follows:<\/p>\n<p style=\"text-align: left;\">In the Name of Allah, the All\u2011Beneficent, the All\u2011Merciful<\/p>\n<p style=\"text-align: left;\">Praise and grace belong to Allah that in this felicity\u2011accompanied time, according to the command of His Excellency, the Greatest of the ministers, the Noblest of the amirs, the Grand \u1e62adr, the famous <strong>qarm<\/strong>, the radiant full moon, the one who by the brightness of his beauty removes the darkness of the obstinate age, the one who by his victory repels into the throat of every stubborn denier, the fresh towering branch from the \u02bfAlaw\u012b tree, and the moist and elegant twig from the F\u0101\u1e6dimid tree, the wise and skilful one and the surpassing <strong>jahbadh<\/strong>, the refuge of the great scholars, the supporter of the religion and Islam, the reference of the dignitaries and the helper of the community, the cloud of generosity and pouring bounty, the rain of beneficence and grace that flows abundantly, the order of the state, the community, and the religion, the succour of Islam and the refuge of the believers, the promoter of the firm law, the propagator of the manifest truth, the one who studies the remembrance of the predecessors, the one whose fame of generosity and pride has spread in the horizons, the one toward whom fingers and fingertips are tied in allegiance, the succour of the great and the noble, the support of the eminent and the quintessence of the most honourable, the one referred to when affairs clash, the one resorted to when the multitude differ, the one who has reached from glory and honour to \u2026 \u2026 such that even Sa\u1e25b\u0101n, in competing with him, would be struck with bewilderment.<\/p>\n<p style=\"text-align: left;\">Footnotes:<\/p>\n<ol style=\"text-align: left;\">\n<li>The identity of \u201cSayyid Mu\u1e25ammad \u1e24asan\u201d is not clear, except that according to the preface, the first half of the first volume was printed by his command.<\/li>\n<li><strong>al\u2011Qarm:<\/strong> the master. See: <em>al\u2011\u1e62i\u1e25\u0101\u1e25<\/em>, 5:2009, \u201cqarm\u201d.<\/li>\n<li><strong>Z\u0101\u1e25a al\u2011shay\u02beu yaz\u012b\u1e25u zay\u1e25an:<\/strong> meaning it went far away and departed, and another removed it. Ibid., 1:371, \u201czay\u1e25\u201d.<\/li>\n<li><strong>al\u2011Dar\u02be:<\/strong> repelling. Ibid., 1:48, \u201cdar\u02be\u201d.<\/li>\n<li><strong>Shay\u02be \u1e6dar\u012b:<\/strong> meaning fresh, clearly tender. Ibid., 6:2412, \u201c\u1e6dar\u0101\u201d.<\/li>\n<li><strong>R\u0101qan\u012b al\u2011shay\u02beu yar\u016bqun\u012b:<\/strong> meaning it pleased me; from it their saying: \u201cghilm\u0101n r\u016bqah and jaw\u0101r\u012b r\u016bqah,\u201d meaning handsome; it is the plural of <strong>r\u0101\u02beiq<\/strong>. Ibid., 4:1486, \u201cr\u016bq\u201d.<\/li>\n<li><strong>al\u2011Jahbadh (with kasrah):<\/strong> the expert critic. <em>al\u2011Q\u0101m\u016bs al\u2011Mu\u1e25\u012b\u1e6d<\/em>, 1:489, \u201cjahbadh\u201d.<\/li>\n<li><strong>al\u2011\u1e6cawl (with fat\u1e25ah):<\/strong> favor or benefaction. <em>al\u2011\u1e62i\u1e25\u0101\u1e25<\/em>, 5:1755, \u201c\u1e6dawl\u201d.<\/li>\n<li><strong>al\u2011Ha\u1e6dl:<\/strong> the continuous falling and flowing of rain and tears; it is said: \u201cthe sky poured rain.\u201d Ibid., 5:1850, \u201cha\u1e6dl\u201d.<\/li>\n<li><strong>Hamalat \u02bfaynuhu tahmul\/tahmil hamlan wa hamal\u0101nan:<\/strong> meaning his eye overflowed. Ibid., 5:1854, \u201chamal\u201d.<\/li>\n<li><strong>al\u2011Thim\u0101l (with kasrah):<\/strong> succour; it is said: \u201cso\u2011and\u2011so is the thim\u0101l of his people,\u201d meaning their helper who manages their affairs. <em>al\u2011\u1e62i\u1e25\u0101\u1e25<\/em>, 4:1649, \u201cthamal\u201d.<\/li>\n<li><strong>Ta\u1e0d\u0101jama al\u2011amru baynahum:<\/strong> when the matter differed among them. Ibid., 5:1970, \u201c\u1e0dajm\u201d.<\/li>\n<li>The text in the part \u201c\u2026 \u2026\u201d is damaged and illegible.<\/li>\n<\/ol>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The one who investigates the obscure subtleties of realities, the one who takes hold of noble virtues with the firmest bonds, the one who leads away the minds of the skilled by the magic of his speech, the offspring of the pure and the nobility of the chosen, the one who brings forth from the rare subtleties of meanings and expressions that over which the envious break the sockets of their arrows, the most magnificent <strong>dast\u016br<\/strong> and the greatest minister, the brightness of the forehead of time, His Excellency Sayyid Mu\u1e25ammad \u1e24asan\u2014may Allah perpetuate the felicity of the age by the permanence of his fortune, and make the radiance of religion everlasting by the light of his exaltation\u2014[under whose command] the first half of the first volume from among the volumes of the second method of the noble book <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r f\u012b Im\u0101mat al\u2011A\u02beimmah al\u2011A\u1e6dh\u0101r<\/em> (peace of Allah be upon them throughout the nights and the pre\u2011dawn hours), the composition of the noble eminent one, the erudite of the age and the investigator of the time, the refuge of the religion, the glory of the believers, the one towering above the banners of sciences and knowledges in their highest forms, the one arriving at the purest springs of spreading the truth and aiding the religion, pure in origins and noble in lineage, before the brilliance of whose perfection the necks of the most eminent experts and the foremost exemplars bow, whose vast learning and singularity are acknowledged by the great scholars of the \u1e24ij\u0101z and Iraq, whose excellence, criticism, precedence, and uniqueness have been met with concurrence, agreement, and consensus, whose lofty pride, elevated rank, long reach, and vast knowledge are admitted even by the people of discord, let alone the people of accord, the arranger of works that travel like the sun through all horizons, works whose writing ought to be with gold upon the eyelids, not with ink upon papers, the one who undertakes the burdens of supporting the religion in this ungrateful age, the breaker of the back of every doubting deviator, the cutter\u2011off of the deviation of every hostile envier, the suppressor of the incitement of every malicious hater, the one who advances with the light of Allah when they halt, the clarifier of the path of truth when \u2026<\/p>\n<p style=\"text-align: left;\">Footnotes:<\/p>\n<ol style=\"text-align: left;\">\n<li><strong>Naqqaba \u02bfan al\u2011akhb\u0101r wa\u2011ghayrih\u0101:<\/strong> he investigated; it is also said: he informed about them. <em>Lis\u0101n al\u2011\u02bfArab<\/em> 1:769 \u201cnaqaba\u201d.<\/li>\n<li><strong>al\u2011Da\u02bel:<\/strong> deception; it is said <em>da\u02beala yad\u02bealu da\u02belan wa da\u02bel\u0101nan<\/em>. Ibid. 11:233 \u201cda\u02bel\u201d.<\/li>\n<li><strong>al\u2011Ru\u02bf\u1e93:<\/strong> the place where the arrowhead enters the shaft; its plural is <strong>ar\u02bf\u0101\u1e93<\/strong>. Among Arab proverbs: \u201cIndeed so\u2011and\u2011so breaks the arrow\u2011sockets against you,\u201d said about a man whose anger becomes intense. <em>Tahdh\u012bb al\u2011Lughah<\/em> 2:177 \u201cru\u02bf\u1e93\u201d.<\/li>\n<li><strong>al\u2011Dast\u016br:<\/strong> the register of the community; later it became a title for the grand minister to whom reference is made in matters concerning people, because he is the holder of that register. In <em>al\u2011As\u0101s<\/em>: the minister is the <strong>dast\u016br<\/strong>. <em>T\u0101j al\u2011\u02bfAr\u016bs<\/em> 6:402.<\/li>\n<li><strong>Fara\u02bfa al\u2011shay\u02bea yafra\u02bfuhu far\u02bfan wa fur\u016b\u02bfan wa tafarra\u02bfahu:<\/strong> he rose above it. <em>Lis\u0101n al\u2011\u02bfArab<\/em> 8:247 \u201cfara\u02bf\u201d.<\/li>\n<li><strong>A\u1e63faq\u016b \u02bfal\u0101 kadh\u0101:<\/strong> they agreed upon it. <em>al\u2011\u1e62i\u1e25\u0101\u1e25<\/em> 4:1508 \u201c\u1e63afaq\u201d.<\/li>\n<li><strong>Ra\u1e63aftu al\u2011\u1e25ij\u0101rah f\u012b al\u2011bin\u0101\u02be:<\/strong> I set the stones together in building. <em>al\u2011\u1e62i\u1e25\u0101\u1e25<\/em> 4:1365 \u201cra\u1e63f\u201d; <strong>ra\u1e63\u1e63afa al\u2011\u1e25ij\u0101rah tar\u1e63\u012bfan<\/strong>: like arranging them closely. <em>T\u0101j al\u2011\u02bfAr\u016bs<\/em> 12:232 \u201cra\u1e63f\u201d.<\/li>\n<li><strong>al\u2011Tibr:<\/strong> gold before being minted. <em>al\u2011\u1e62i\u1e25\u0101\u1e25<\/em> 2:600 \u201ctibr\u201d.<\/li>\n<li><strong>al\u2011\u1e24ibr:<\/strong> that with which one writes (ink). Ibid. 2:619 \u201c\u1e25ibr\u201d.<\/li>\n<li><strong>I\u1e0d\u1e6dala\u02bfa bi\u2011al\u2011\u1e25aml wa\u2011al\u2011amr:<\/strong> his ribs bore the burden. <em>Lis\u0101n al\u2011\u02bfArab<\/em> 8:225 \u201c\u1e0dala\u02bf\u201d.<\/li>\n<li><strong>al\u2011\u02bfIb\u02be (with kasrah):<\/strong> burden or load of anything; plural <strong>a\u02bfb\u0101\u02be<\/strong>. Ibid. 1:117 \u201c\u02bfab\u02be\u201d.<\/li>\n<li><strong>\u1e24\u0101da \u02bfan al\u2011shay\u02be wa\u2011al\u2011\u1e6dar\u012bq ya\u1e25\u012bdu:<\/strong> he deviated from it\u2026 In speech it is also said in condemnation of the world: \u201cit is al\u2011ja\u1e25\u016bd, al\u2011kan\u016bd, al\u2011\u1e25ay\u016bd, al\u2011may\u016bd,\u201d a pattern indicating exaggeration. <em>al\u2011Nih\u0101yah f\u012b Ghar\u012bb al\u2011\u1e24ad\u012bth wa\u2011al\u2011Athar<\/em> 1:466 \u201c\u1e25ayd\u201d.<\/li>\n<li><strong>al\u2011Nazgh:<\/strong> speech that incites people against one another\u2026 \u201cThe devil stirred between them,\u201d meaning he corrupted and incited\u2026 the devil\u2019s <strong>nazgh<\/strong>: his whispering and pricking in the heart. <em>Lis\u0101n al\u2011\u02bfArab<\/em> 8:454 \u201cnazgh\u201d.<\/li>\n<\/ol>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">He (referring to Sayyid Mu\u1e25ammad \u1e24asan), whose eminent virtues the travelers have narrated, and by whose beautiful achievements the regions and countries have been adorned, and in the blooming of his excellence and the radiance of his nobility, no two individuals have differed. He, from whose overwhelming and silencing scrutiny the hearts of the deviating, wicked doubters trembled, and from whose decisive and complete retribution the pillars of the deceptive, wicked instigators crumbled. And the groups of thieves cowered in corners of hiding and concealment from the brilliance of his texts, and the assembly of disputers retreated from the contest of his sharp, decisive sword, choosing flight. The regions became fragrant with the sweet scents of his erudite transmissions, and the lands were perfumed by the breezes of his abundant bestowals. The surroundings and quarters were illuminated and became brightened by the radiance of his piercing star, and the universes and eras were lit and shone by the splendor of his sound opinion. He is the remover of veils from the faces of secrets, the explainer of the intricacies of difficult matters where thoughts became lost and the great ones were bewildered. The investigator and critic of narrations and reports, the reviver of the pure ones\u2019 traditions in these ages. He astounds minds and intellects with the breadth of his knowledge, he unravels the knotty, complex problems from the Sunnah and the Book. He defends the honor of his ancestors, the Household of the Prophet, the best of humankind. The renewer of the true path at the head of the thirteenth century. The dispeller of the darkness of doubt from the landmarks, the vanquisher of innovations, who is not swayed by the blame of any blamer in the way of God, the paramount leader of his time.<\/p>\n<p style=\"text-align: left;\"><strong>Footnotes Translation:<\/strong><\/p>\n<ul style=\"text-align: left;\">\n<li><em>Tazayyana<\/em> (\u062a\u064e\u0632\u064e\u064a\u0651\u064e\u0646\u064e) and <em>Izd\u0101na<\/em> (\u0627\u0632\u0652\u062f\u0627\u0646\u064e) mean the same thing, and it is an <em>ift\u2019ala<\/em> form from <em>z\u012bnah<\/em> (beauty). See <em>al-Z\u012bn<\/em> (\u0627\u0644\u0632\u0650\u064a\u0646) 13:201.<\/li>\n<li><em>Bazaghat al-shamsu tabzu\u0121u baz\u0121an wa buz\u016b\u0121an<\/em>: The sun emerged, it emerges, with <em>baz\u0121an<\/em> and <em>buz\u016b\u0121an<\/em>; meaning it appeared or it rose and shone. See ibid. 8:418 \u201cBazag\u201d.<\/li>\n<li><em>Al-za\u02bfza\u02bfah<\/em>: Shaking something. <em>Za\u02bfza\u02bfahu za\u02bfza\u02bfatan fa-taza\u02bfza\u02bfa<\/em>: He shook it to uproot it. See ibid. 8:141 \u201cZa\u2019a\u201d.<\/li>\n<li><em>Al-\u1e0da\u02bf\u1e0da\u02bfah<\/em>: Submissiveness and humility. And <em>\u1e0da\u02bf\u1e0da\u02bfahu al-amru fa-ta\u1e0da\u02bf\u1e0da\u02bfa<\/em> (the matter humbled him and he became humbled). See ibid. 8:224 \u201c\u1e0ca\u2019a\u201d.<\/li>\n<li>This phrase refers to the book \u201cIstiq\u1e63\u0101\u02be al-If\u1e25\u0101m wa-Ist\u012bf\u0101\u02be al-Intiq\u0101m\u201d (Exhaustive Scrutiny of Silencing and Complete Retribution) by the author.<\/li>\n<li><em>Al-qub\u016b\u02bf<\/em>: To put one\u2019s head into one\u2019s shirt or garment. <em>Qaba\u02bftu aqba\u02bfu<\/em>, Abu Zayd, likewise <em>taqabba\u02bftu<\/em>. Al-Mu\u1e2ba\u1e63\u1e63a\u1e63 1:401.<\/li>\n<li><em>Al-zar\u0101fah<\/em> (with <em>fat\u1e25ah<\/em>): A group of people. See ibid. 4:1369 \u201cZaraf\u201d.<\/li>\n<li>This refers to another work by the author, \u201cShaw\u0101riq al-Nu\u1e63\u016b\u1e63 f\u012b Takdh\u012bb Fadh\u0101\u02beil al-Lu\u1e63\u016b\u1e63\u201d (Brilliant Texts in Refutation of the Virtues of Thieves).<\/li>\n<li><em>Al-nuk\u016b\u1e63<\/em>: Holding back from something. And it is said: <em>Nakasa \u02bfal\u0101 \u02bfaqibayhi yanku\u1e63u wa yanki\u1e63u<\/em>, meaning: he turned back on his heels. See ibid. 3:1060 \u201cNak\u1e63\u201d.<\/li>\n<li><em>Fal\u0101nun yub\u0101r\u012b fal\u0101nan<\/em>: Meaning he competes with him and does the same as him. See ibid. 6:280 \u201cBar\u012b\u201d.<\/li>\n<li>This refers to another work by the author: \u201cAl-\u02bfA\u1e0db al-B\u0101tt\u0101r f\u012b Naq\u1e0d al-Tamassuk bi-\u0100yat al-Gh\u0101r\u201d (The Decisive Sword in Refuting Reliance on the Verse of the Cave).<\/li>\n<li><em>Al-araju wa al-ar\u012bju<\/em>: The spreading of the fragrance of musk. You say: <em>arrija al-\u1e6d\u012bbu<\/em> (with <em>kasrah<\/em>) <em>ya\u2019riju arj an wa ar\u012bjan<\/em>, meaning its scent spread. See ibid. 1:298 \u201cArj\u201d.<\/li>\n<li><em>\u1e0c\u0101\u02bfa al-misk wa ta\u1e0dawwa\u02bfa wa ta\u1e0dayya\u02bfa<\/em>: Meaning the musk moved and its scent spread. See ibid. 3:1252 \u201c\u1e0caw\u02bf\u201d.<\/li>\n<li>This refers to another work by the author: \u201cAl-Najm al-Th\u0101qib f\u012b Mas\u02bealat al-\u1e24\u0101jib\u201d (The Piercing Star in the Issue of the Intermediary).<\/li>\n<li>This refers to another work by the author: \u201cKashf al-Mu\u02bf\u1e0dil\u0101t f\u012b \u1e24all al-Mu\u0161kil\u0101t\u201d (Unveiling Complexities in Resolving Problems).<\/li>\n<li><em>T\u0101ha f\u012b al-ar\u1e0d<\/em>: Meaning he went lost in the land, bewildered. See ibid. 6:2229 \u201cT\u012bh\u201d.<\/li>\n<li><em>Al-sabr<\/em>: Experimentation. And <em>sabara al-shay\u2019a sabran<\/em>: He estimated and examined the thing. Lis\u0101n al-\u02bfArab 4:340 \u201cSabr\u201d.<\/li>\n<li><em>Al-gayhab<\/em>: Darkness, and the plural is <em>al-gay\u0101hib<\/em>. Al-\u1e62i\u1e25\u0101\u1e25 1:196 \u201cGhab\u201d.<\/li>\n<li><em>Al-qar\u012b\u02bf<\/em>: The chief. It is said: <em>Fal\u0101nun qar\u012b\u02bfu dahrhi<\/em> (So-and-so is the paramount leader of his age). See ibid. 3:1263 \u201cQara\u02bf\u201d.<\/li>\n<\/ul>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">He is the one who is unique in his age and the peerless of his time, the one possessing the royal (lofty) qualities, the one distinguished with the noble and pure soul, the follower of the traces of his purified ancestors, the one adorned with every glory and beauty \u2014 our master and our lord and the lord of all, the eminent Sayyid \u1e24\u0101mid \u1e24usayn \u2014 may the world remain radiant with his existence, and its people drawing from the lights of his grace, and (because of him) goodness became impressed. It is completed.<\/p>\n<p style=\"text-align: left;\">After these four pages, on the first page, the verse of completion, the name of the book, the name of the author, the name of the printing house, and the year of printing are written with these expressions (Image 2):<\/p>\n<p style=\"text-align: left;\">\u201cToday I have perfected for you your religion, and completed My blessing upon you, and have approved for you Islam as religion.\u201d<\/p>\n<p style=\"text-align: left;\">Praise and gratitude belong to God, that the first half of the first volume of the volumes of the Second Method of the book <em>\u02bfAbaq\u0101t al-Anw\u0101r f\u012b Im\u0101mat al-A\u02beimmah al-A\u1e6dh\u0101r<\/em>, authored by the exalted master, the cave of faith and Islam, the refuge of jurists and theologians, the ocean of knowledge, the learned scholar, the perceptive expert, the honor of the noble researchers, the chief of the great theosophers, the support of the generous investigators, the defender of his pure ancestors (peace be upon them), the critic of narrations and reports, the promoter of the truths of traditions in these ages, the one carrying the burdens of sciences, the one standing for the aid of the noble religion, the one who astonishes minds and intellects with the vastness of his knowledge, the one who uncovers the difficult problems of the Sunnah and the Book \u2014 our master and the master of both worlds, the master Sayyid \u1e24\u0101mid \u1e24usayn \u2014 may the suns of his guidances always rise and the moons of his teachings always shine \u2014 was printed in the printing house \u201cMajma\u02bf al-Ba\u1e25rayn\u201d in Ludhiana, in the year 1293 Hijri.<\/p>\n<p style=\"text-align: left;\">On the final page, a marginal note with this expression appears (Image 3):<\/p>\n<p style=\"text-align: left;\">Praise belongs to God that this volume of the volumes of the noble book <em>\u02bfAbaq\u0101t al-Anw\u0101r<\/em>, from page 601, was printed in the printing house \u201cMajma\u02bf al-\u02bfUl\u016bm\u201d Lucknow, through the effort of Sayyid Sakh\u0101wat \u1e24usayn \u1e62\u0101\u1e25ib Ithn\u0101\u02bfashar\u012b, in the year 1293 Hijri.<\/p>\n<p style=\"text-align: left;\">The size of the copy is 18 \u00d7 27 centimeters. All four sides of the pages are lined and contain the text. Each page has 19 lines. The page numbers of this edition are placed at the top and in the middle, and on each page, on both sides of the number, there are two running titles: on the right running title is \u201cFirst \u1e25ad\u012bth \u2014 \u1e24ad\u012bth of Ghad\u012br,\u201d and on the left running title, a title related to the discussion is written. From page 234 onward, in addition to the two running titles mentioned, on the left of the front page and the right of the back page, one of these titles also appears: \u201cReply to the phrase of <em>Nih\u0101yat al-\u02bfUq\u016bl<\/em> of R\u0101z\u012b,\u201d \u201cReply to the phrase of R\u0101z\u012b,\u201d \u201cReply to R\u0101z\u012b\u2019s objection in the \u1e24ad\u012bth of Ghad\u012br.\u201d<\/p>\n<p style=\"text-align: left;\"><strong>Footnotes:<\/strong><\/p>\n<ol style=\"text-align: left;\">\n<li><em>Ab\u0101 ful\u0101nun ya\u02beb\u0101<\/em> \u2014 both with fat\u1e25ah \u2014 meaning: he refused\u2026 thus he is <em>\u0101b<\/em>, <em>abiyy<\/em>, and <em>abiy\u0101n<\/em>. Lis\u0101n al-\u02bfArab 14:4 \u201cAb\u0101\u201d.<\/li>\n<li>It is written thus; the correct form is \u201cma\u1e6dba\u02bf\u201d.<\/li>\n<\/ol>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">From page 601 to the end of the book, in addition to the two running titles that appear on both sides of the page number and the phrase in the corner of the page, a running title is also placed <strong>above<\/strong> the page number. That is, from this point onward, each page has <strong>four titles<\/strong>. (Image 4)<\/p>\n<p style=\"text-align: left;\">The second volume consists of two sections. Both sections have been bound separately and consequently have their own independent page numbering.<\/p>\n<p style=\"text-align: left;\">The first section was printed at the press \u201cMa\u1e6dla\u02bf N\u016br\u201d in Lucknow in the year 1294 Hijri. The opening page contains the Verse of Completion, the name of the book, the name of the author, the name of the press, and the year of printing with these expressions (Image 5):<\/p>\n<p style=\"text-align: left;\">\u201cToday I have perfected for you your religion, and completed My blessing upon you, and approved for you Islam as religion.\u201d<\/p>\n<p style=\"text-align: left;\">Praise and gratitude belong to God that in this time of blessed conjunction, the second volume of the \u1e24ad\u012bth of Ghad\u012br from the volumes of the noble book <em>\u02bfAbaq\u0101t al-Anw\u0101r f\u012b Im\u0101mat al-A\u02beimmah al-A\u1e6dh\u0101r<\/em>, peace of God be upon them at all times of night and ends of day \u2014 authored by the ocean overflowing with wisdoms and secrets, the promoter of the traces of the Pure Imams, the uncoverer of difficult complexities, the clarifier of abstruse problems, the resort of the people of right guidance, the reference of the possessors of correctness, the refuge of Islam and Muslims, the supporter of the religion, the defender of the path of his pure forefathers, the one bearing the burdens of the sciences of the infallible Imams, the honor of the theologians, the exemplar of the theosophers, the eminent scholar, the noble master, Sayyid \u1e24\u0101mid \u1e24usayn \u2014 may the suns of his teachings continue to shine and the moons of his sciences continue to rise \u2014 was printed in the press \u201cMa\u1e6dla\u02bf N\u016br\u201d of Lucknow in the year 1294 Hijri.<\/p>\n<p style=\"text-align: left;\">The size of this copy is 23 \u00d7 32 centimeters. The pages of this edition are also lined and contain 21 lines. The page numbers in this volume are likewise placed at the top and in the middle of the page, and two running titles are written on both sides of it. In addition, on some pages there is a title on the left of the front side of the leaf and on the right of the back side of the leaf.<\/p>\n<p style=\"text-align: left;\">On the final page (609), this expression appears (Image 6):<\/p>\n<p style=\"text-align: left;\">Praise and gratitude belong to God that the third portion of the four portions of the volume of the \u1e24ad\u012bth of Ghad\u012br from the noble book <em>\u02bfAbaq\u0101t al-Anw\u0101r f\u012b Im\u0101mat al-A\u02beimmah al-A\u1e6dh\u0101r<\/em> was completed at the press \u201cMa\u1e6dla\u02bf N\u016br\u201d located [in] Lucknow, at the end of the blessed month of Rama\u1e0d\u0101n in the year 1296 Hijri, and the fourth portion will follow \u2014 God, the Exalted, willing.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The second section of the second part of the \u1e24ad\u012bth of Ghad\u012br begins with \u201cThe Sixth Proof among the proofs of the indication of the \u1e24ad\u012bth of Ghad\u012br for Imamate\u201d and consists of 399 pages. Although it is likely that this section was also printed by the same press as the previous section, nevertheless no name or mention of it appears in the present copy.<\/p>\n<p style=\"text-align: left;\">The size of this copy is 23 \u00d7 32 centimeters. The pages of this edition are also ruled and contain 21 lines. In this section, the page numbers are placed at the side of the page and in its middle. The top of the page contains one, two, or three running titles.<\/p>\n<p style=\"text-align: left;\">At the end of this section, several indexes appear with the following titles:<\/p>\n<ul style=\"text-align: left;\">\n<li>\u201cIndex of Biographies of the First Half of the Second Part of the \u1e24ad\u012bth of Ghad\u012br from the book <em>\u02bfAbaq\u0101t al-Anw\u0101r<\/em>\u201d<\/li>\n<li>\u201cIndex of Marginal Notes\u201d<\/li>\n<li>\u201cIndex of Benefits of the First Half of the Second Part of the \u1e24ad\u012bth of Ghad\u012br from the book <em>\u02bfAbaq\u0101t al-Anw\u0101r<\/em>\u201d<\/li>\n<li>\u201cIndex of Benefits of the Second Half of the Second Part of the \u1e24ad\u012bth of Ghad\u012br from the book <em>\u02bfAbaq\u0101t al-Anw\u0101r<\/em>\u201d<\/li>\n<li>\u201cIndex of Biographies of the Second Half of the Second Part of the \u1e24ad\u012bth of Ghad\u012br\u201d<\/li>\n<\/ul>\n<p style=\"text-align: left;\">With these descriptions, this edition of the \u1e24ad\u012bth of Ghad\u012br of <em>\u02bfAbaq\u0101t<\/em>, which is both complete and older, was printed in four sections (or portions):<\/p>\n<ul style=\"text-align: left;\">\n<li>The first section (first portion): from the beginning to page 600, which is included in the first volume printed at the press \u201cMajma\u02bf al\u2011Ba\u1e25rayn\u201d.<\/li>\n<li>The second section (second portion): from page 601 to the end of the first volume, printed at the press \u201cMajma\u02bf al\u2011\u02bfUl\u016bm\u201d.<\/li>\n<li>The third section: from the beginning of the second volume up to the end of \u201cThe Fifth Proof among the proofs of the indication of the \u1e24ad\u012bth of Ghad\u012br for Imamate\u201d, printed at the press \u201cMa\u1e6dla\u02bf N\u016br\u201d.<\/li>\n<li>The fourth and final section: from the beginning of \u201cThe Sixth Proof among the proofs of the indication of the \u1e24ad\u012bth of Ghad\u012br for Imamate\u201d to the end of the book.<\/li>\n<\/ul>\n<ol style=\"text-align: left;\">\n<li>Second Edition<\/li>\n<\/ol>\n<p style=\"text-align: left;\">This edition, which is later than the previous one, was printed at the press \u201cNi\u1e93\u0101m\u012b Press\u201d in Lucknow in the year 1941 CE, corresponding to approximately 1360 AH, after the death of the author.<\/p>\n<p style=\"text-align: left;\">The year of printing appears on the final page in an Urdu phrase as \u201c1941 CE\u201d, whose translation is as follows:<\/p>\n<p style=\"text-align: left;\">\u201cIt was printed under the supervision of Mu\u1e25ammad Jaw\u0101d at Ni\u1e93\u0101m\u012b Press, Lucknow, in the year 1941.\u201d<\/p>\n<p style=\"text-align: left;\">(Image 7)<\/p>\n<p style=\"text-align: left;\">However, at the beginning of this edition there is a preface by Sayyid K\u0101mil \u1e24usayn dated 1 December 1940 CE.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">On the opening leaf of this print, the Verse of Completion (<em>\u0100yat al\u2011Ikm\u0101l<\/em>), the title of the book, a lofty eulogy of the author, and the name of the press appear in the following phrases (Image\u202f8):<\/p>\n<p style=\"text-align: left;\">(((Today I have perfected for you your religion, and completed My blessing upon you, and approved for you Islam as religion.)))<\/p>\n<p style=\"text-align: left;\">Praise belongs to God for the continuity of blessings and the abundance of favors, and peace and greetings upon the best of Messengers and Prophets and his pure and chosen Household.<\/p>\n<p style=\"text-align: left;\">Now then, this is the <strong>first part of the volume of al\u2011Ghad\u012br<\/strong>,<\/p>\n<p style=\"text-align: left;\">the book <em>\u02bfAbaq\u0101t\u202fal\u2011Anw\u0101r\u202ff\u012b\u202fIm\u0101mat\u202fal\u2011A\u02beimmah\u202fal\u2011A\u1e6dh\u0101r<\/em> \u2014<\/p>\n<p style=\"text-align: left;\"><strong>\u1e24ad\u012bth\u202fof\u202fGhad\u012br<\/strong><\/p>\n<p style=\"text-align: left;\">First Section (\u1e24i\u1e63\u1e63ah\u202f\u016al\u0101)<\/p>\n<p style=\"text-align: left;\">It is among the greatest compositions of the <strong>Proof of Islam<\/strong>, the <strong>Refuge of People<\/strong>, the <strong>Fortress of Religion and Honor of Believers<\/strong>, the one who <strong>silences the boastful<\/strong>, <strong>strangles the pretentious<\/strong>, exceeds all flags of sciences and knowledge, and draws from the pure springs of truth\u2019s propagation and religion\u2019s assistance; about his peerless uniqueness <em>agreement and unanimity and concurrence<\/em> have been reached; before the radiance of his perfection the necks of eminent masters and foremost scholars bow; he strikes the heads of those possessing opposition and schism, uproots the statures of the misguided and the hypocritical; he ties the knots of the pure religion with his luminous and radiant speech, strengthens its bright foundations with his clear and resplendent words, vanquishes the armies of falsehood with flashes of his cutting swords, disperses the troops of delusion with the gleams of his piercing spears, raises the foundation of religion and upholds its pillars, kindles its flame and sparks its light, comprehends the divine secrets and aspires toward celestial illuminations \u2014 the <strong>Sign of God among the worlds<\/strong> and His <strong>Proof over the deniers<\/strong>, the <strong>reviver of the sciences of his chosen forefathers<\/strong>, <em>the noble master, our lord, Sayyid \u1e24\u0101mid\u202f\u1e24usayn<\/em> \u2014 may God elevate his rank in the paradises of heaven and grant him the highest chambers in the gardens of approval.<\/p>\n<p style=\"text-align: left;\">In accordance with the wish of <strong>His Excellency Naw\u0101bz\u0101dah Colonel \u1e24\u0101jj Sayyid\u202fJa\u02bffar\u202f\u02bfAl\u012b\u202fKh\u0101n \u1e62\u0101\u1e25ib Bah\u0101dur<\/strong>, son of <strong>His Highness Naw\u0101b Sir\u202fSayyid\u202f\u1e24\u0101mid\u202f\u02bfAl\u012b\u202fKh\u0101n\u202fBah\u0101dur<\/strong> (the heavenly resident of the State of R\u0101mpur), this work was printed at the press named <strong>Ni\u1e93\u0101m\u012b\u202fPress<\/strong> in <strong>Lucknow<\/strong>.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">On the second leaf, a text in the Urdu language appears, whose translated meaning is as follows (Image 9):<\/p>\n<p style=\"text-align: left;\"><strong>Introduction and Apology!<\/strong><\/p>\n<p style=\"text-align: left;\">Today, after nearly ten years, a portion of the \u1e24ad\u012bth of Ghad\u012br from the book <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em> is presented to you. All the expenses of printing this book were undertaken by <strong>Naw\u0101b of R\u0101mpur, Colonel \u1e24\u0101jj Sayyid Ja\u02bffar \u02bfAl\u012b<\/strong>, worthy son of His late Excellency <strong>Naw\u0101b Sir Sayyid \u1e24\u0101mid \u02bfAl\u012b Kh\u0101n \u1e62\u0101\u1e25ib<\/strong>, may God exalt his station. This is a sign of his abundant love in the path of spreading the teachings of the Sh\u012b\u02bfah faith.<\/p>\n<p style=\"text-align: left;\">This book was being printed under the supervision of the noble brother <strong>Mawl\u0101n\u0101 Sayyid Zafar\u2011Mahd\u012b<\/strong>, but his prolonged illness, the negligence of some of the printing\u2011house workers, and other difficulties delayed the printing of this work, and only the initial portion of the book was adorned with publication.<\/p>\n<p style=\"text-align: left;\">It was appropriate that a detailed introduction regarding the mentioned \u1e25ad\u012bth and its compilation be written, but the illness of the dear brother Mawl\u0101n\u0101 Zafar\u2011Mahd\u012b and other limitations prevented this. Under these circumstances, it seemed that the best and most suitable course was to publish the portion of the book that had already been printed, so that the world of Islam and Sh\u012b\u02bfism might benefit even more from this work.<\/p>\n<p style=\"text-align: left;\"><strong>Sayyid K\u0101mel\u2011\u1e24usayn<\/strong> \u2013 may God grant him goodness<\/p>\n<p style=\"text-align: left;\">1 December 1940 CE<\/p>\n<p style=\"text-align: left;\">It is worth mentioning that the script of this print is more beautiful than that of the previous edition (Image 10).<\/p>\n<p style=\"text-align: left;\">The size of this copy is 17 \u00d7 25 centimeters, and its pages are also ruled and contain 18 lines. The number of pages in this edition is 539, which covers up to #. In this print, page numbers are placed at the bottom of the page. At the top of the page, there are two running titles: on the right in every page appears <strong>\u201cFirst Volume of the \u1e24ad\u012bth of Ghad\u012br\u201d<\/strong>, and on the left appears a title related to the discussion.<\/p>\n<p style=\"text-align: left;\">From page 235 onward, on the left of the recto and the right of the verso of the leaf, one of these two titles also appears:<\/p>\n<ul style=\"text-align: left;\">\n<li>\u201cReply to the passage of <em>Nih\u0101yat al\u2011\u02bfUq\u016bl<\/em> of R\u0101z\u012b\u201d<\/li>\n<li>\u201cReply to R\u0101z\u012b\u2019s Criticism in the \u1e24ad\u012bth of Ghad\u012br\u201d<\/li>\n<\/ul>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">On the second leaf, a text in the Urdu language appears, whose translated meaning is as follows (Image 9):<\/p>\n<p style=\"text-align: left;\"><strong>Introduction and Apology!<\/strong><\/p>\n<p style=\"text-align: left;\">Today, after nearly ten years, a portion of the \u1e24ad\u012bth of Ghad\u012br from the book <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em> is presented to you. All the expenses of printing this book were undertaken by <strong>Naw\u0101b of R\u0101mpur, Colonel \u1e24\u0101jj Sayyid Ja\u02bffar \u02bfAl\u012b<\/strong>, worthy son of His late Excellency <strong>Naw\u0101b Sir Sayyid \u1e24\u0101mid \u02bfAl\u012b Kh\u0101n \u1e62\u0101\u1e25ib<\/strong>, may God exalt his station. This is a sign of his abundant love in the path of spreading the teachings of the Sh\u012b\u02bfah faith.<\/p>\n<p style=\"text-align: left;\">This book was being printed under the supervision of the noble brother <strong>Mawl\u0101n\u0101 Sayyid Zafar\u2011Mahd\u012b<\/strong>, but his prolonged illness, the negligence of some of the printing\u2011house workers, and other difficulties delayed the printing of this work, and only the initial portion of the book was adorned with publication.<\/p>\n<p style=\"text-align: left;\">It was appropriate that a detailed introduction regarding the mentioned \u1e25ad\u012bth and its compilation be written, but the illness of the dear brother Mawl\u0101n\u0101 Zafar\u2011Mahd\u012b and other limitations prevented this. Under these circumstances, it seemed that the best and most suitable course was to publish the portion of the book that had already been printed, so that the world of Islam and Sh\u012b\u02bfism might benefit even more from this work.<\/p>\n<p style=\"text-align: left;\"><strong>Sayyid K\u0101mel\u2011\u1e24usayn<\/strong> \u2013 may God grant him goodness<\/p>\n<p style=\"text-align: left;\">1 December 1940 CE<\/p>\n<p style=\"text-align: left;\">It is worth mentioning that the script of this print is more beautiful than that of the previous edition (Image 10).<\/p>\n<p style=\"text-align: left;\">The size of this copy is 17 \u00d7 25 centimeters, and its pages are also ruled and contain 18 lines. The number of pages in this edition is 539, which covers up to #. In this print, page numbers are placed at the bottom of the page. At the top of the page, there are two running titles: on the right in every page appears <strong>\u201cFirst Volume of the \u1e24ad\u012bth of Ghad\u012br\u201d<\/strong>, and on the left appears a title related to the discussion.<\/p>\n<p style=\"text-align: left;\">From page 235 onward, on the left of the recto and the right of the verso of the leaf, one of these two titles also appears:<\/p>\n<ul style=\"text-align: left;\">\n<li>\u201cReply to the passage of <em>Nih\u0101yat al\u2011\u02bfUq\u016bl<\/em> of R\u0101z\u012b\u201d<\/li>\n<li>\u201cReply to R\u0101z\u012b\u2019s Criticism in the \u1e24ad\u012bth of Ghad\u012br\u201d<\/li>\n<\/ul>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">It is noteworthy that although the date of this print belongs to several decades after the death of the author, nevertheless, in its first marginal note, as in the <em>Majma\u02bf al\u2011Ba\u1e25rayn<\/em> print, the expression <strong>\u201cminhu d\u0101ma \u1e93illuhu al\u2011\u02bf\u0101l\u012b\u201d<\/strong> (\u201cfrom him, may his exalted shadow endure\u201d) appears.<\/p>\n<p style=\"text-align: left;\"><strong>Note<\/strong><\/p>\n<p style=\"text-align: left;\">The section of <strong>\u1e24ad\u012bth al\u2011Ghad\u012br<\/strong> from the book <em>\u02bfAbaq\u0101t al\u2011Anw\u0101r<\/em> was printed in typographic form, in ten volumes, between the years <strong>1404 and 1411 AH<\/strong>, with the verification of <strong>Ghul\u0101m\u2011Ri\u1e0d\u0101 Mawl\u0101n\u0101 Bur\u016bjird\u012b<\/strong>, at the <strong>Sayyid al\u2011Shuhad\u0101 Press in Qom<\/strong>.<\/p>\n<p style=\"text-align: left;\">This verification, despite being valuable \u2014 in terms of reviving <em>\u02bfAbaq\u0101t<\/em>, which indeed has until now been consulted \u2014 has considerable differences from the lithographed print introduced earlier, and unfortunately in many cases the typographic edition is erroneous and corrupted, and the reading of some words was not even possible for its verifier.<\/p>\n<p style=\"text-align: left;\">Another weakness of this print is the headings that have been added between the lines of the book and give the reader the impression that they were inserted by the author, whereas, by referring to the lithographed print that was published during the lifetime of the author, it becomes clear that these headings were added to the original text by the verifier.<\/p>\n<p style=\"text-align: left;\"><strong>Method of Verification<\/strong><\/p>\n<p style=\"text-align: left;\">In the verification of this work, the following method has been adopted:<\/p>\n<ol style=\"text-align: left;\">\n<li>The text of <strong>\u1e24ad\u012bth al\u2011Ghad\u012br<\/strong>, taken from the <strong>Kal\u0101m N\u016br software<\/strong>, has been carefully collated with the lithographed print. The text existing in the software is the verified text of <strong>Mawl\u0101n\u0101 Bur\u016bjird\u012b<\/strong>.<\/li>\n<\/ol>\n<p style=\"text-align: left;\">Since the older print was complete, we have taken it as the basis. We have also collated it with the <strong>Ni\u1e93\u0101m\u012b Press<\/strong> edition and have pointed out the differences in the text and footnotes; <strong>\u201cA\u201d<\/strong> is the sign of the first print, and <strong>\u201cB\u201d<\/strong> is the sign of the Ni\u1e93\u0101m\u012b Press print. If the difference between the two prints is reconcilable, the phrase that has come in the first print and has not come in the Ni\u1e93\u0101m\u012b Press print has been placed within parentheses (\u2026) and in the footnote it has been noted: <strong>\u201comission from B\u201d<\/strong>; and likewise, the phrase that has come in the Ni\u1e93\u0101m\u012b Press print and has not come in the first print has been placed within parentheses (\u2026) and in the footnote it has been noted: <strong>\u201caddition from B.\u201d<\/strong> But if the difference has not been reconcilable, the wording of the first print has been brought in the text and the variant has been mentioned in the footnote, except in cases where the wording of the first print is mistaken or less preferable; in that case, the wording of the Ni\u1e93\u0101m\u012b Press has been placed in the text and the difference has been indicated in the footnote.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<ol style=\"text-align: left;\" start=\"2\">\n<li>The \u1e25ad\u012bths and texts that were \u0646\u0642\u0644 from other sources have been carefully collated with the text of the lithographed edition and with the source itself, and the differences between the text and the source have been noted; in this manner, the additions of the text over the source have been placed within this sign <strong>&lt;\u2026&gt;<\/strong>, and the additions of the source over the text have been placed within two parentheses <strong>(\u2026)<\/strong>. The notification of differences that are of the type of divergence in words or phrases has been given in the footnote.<\/li>\n<li>The Qur\u02be\u0101nic verses, \u1e25ad\u012bths, and quotations have been traced to their sources, except in cases whose sources were not accessible.<\/li>\n<li>The page numbers of the lithographed print have been placed before the first word of each page and within square brackets. The page numbering has been given on the basis of the first edition.<\/li>\n<li>The abbreviations used in the text have been expanded. For example, the abbreviation <strong>\u201c<\/strong><strong>\u0625\u0644\u062e<\/strong><strong>\u201d<\/strong> has been given in this form: <strong>\u201c<\/strong><strong>\u0625\u0644\u0649 \u0622\u062e\u0631\u0647<\/strong><strong>\u201d<\/strong>.<\/li>\n<li>The \u1e25ad\u012bths of the Infallibles, peace be upon them, in the text and footnote have been placed within this sign: <strong>\u201d\u2026\u201d<\/strong>. The \u1e25ad\u012bths whose attribution to an Infallible is incorrect, or which in strong probability are counted among fabrications, are excluded from this rule.<\/li>\n<li>The spelling of some words has been written on the basis of the orthography customary today. For example, words such as: <strong>\u062f\u0631\u06cc\u0646\u060c \u0628\u0631\u06cc\u0646\u06a9\u0647<\/strong> have been written in this form: <strong>\u062f\u0631 \u0627\u06cc\u0646\u060c \u0628\u0631 \u0627\u06cc\u0646\u200c\u06a9\u0647<\/strong>. Following the same procedure, the prepositional letter <strong>b\u0101\u02be<\/strong> has been written, according to the orthography customary today, separately from the following word. For example, <strong>\u201c<\/strong><strong>\u0628\u0627\u062e\u062a\u0635\u0627\u0631<\/strong><strong>\u201d<\/strong> has been written in this form: <strong>\u201c<\/strong><strong>\u0628\u0647 \u0627\u062e\u062a\u0635\u0627\u0631<\/strong><strong>\u201d<\/strong>.<\/li>\n<li>In cases where reading a word in the context of the sentence together with the suffix <strong>\u201c-\u012b\u201d<\/strong> was correct, we added this suffix to the end of the word without noting the increase of the text over the lithographed edition. For example, the phrase:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>\u201c\u062d\u0641\u0638 \u0648 \u0627\u062a\u0642\u0627\u0646 \u0648 \u0639\u0644\u0648\u0651 \u0645\u0642\u0627\u0645 \u0627\u0648 \u062f\u0631 \u0627\u064a\u0646 \u0641\u0646\u0651 \u062c\u0644\u064a\u0644 \u0627\u0644\u0634\u0623\u0646 \u0628\u0647 \u0645\u0631\u062a\u0628\u0647 \u0631\u0633\u064a\u062f\u0647 \u0643\u0647 \u062e\u0648\u062f\u0634 \u0627\u0638\u0647\u0627\u0631 \u0643\u0631\u062f\u0647\u2026\u201d<\/strong><\/p>\n<p style=\"text-align: left;\">has been given in this form:<\/p>\n<p style=\"text-align: left;\"><strong>\u201c\u062d\u0641\u0638 \u0648 \u0627\u062a\u0642\u0627\u0646 \u0648 \u0639\u0644\u0648\u0651 \u0645\u0642\u0627\u0645 \u0627\u0648 \u062f\u0631 \u0627\u064a\u0646 \u0641\u0646\u0651 \u062c\u0644\u064a\u0644 \u0627\u0644\u0634\u0623\u0646 \u0628\u0647 \u0645\u0631\u062a\u0628\u0647\u200c\u0627\u06cc \u0631\u0633\u064a\u062f\u0647 \u0643\u0647 \u062e\u0648\u062f\u0634 \u0627\u0638\u0647\u0627\u0631 \u0643\u0631\u062f\u0647\u2026\u201d<\/strong><\/p>\n<p style=\"text-align: left;\">It is worth mentioning that in some texts of that period, including the lithographed print of <em>\u02bfAbaq\u0101t<\/em>, in order to show such a suffix, they would write the word with a small y\u0101\u02be, such as <strong>\u201c<\/strong><strong>\u062c\u0645\u0644\u06c0<\/strong><strong>\u201d<\/strong>. For example, this phrase:<\/p>\n<p style=\"text-align: left;\"><strong>\u201c\u062a\u0635\u0631\u064a\u062d \u0643\u0631\u062f\u0647\u200f\u0627\u0646\u062f \u0643\u0647 \u0627\u062d\u0627\u062f\u064a\u062b \u0635\u062d\u064a\u062d\u0647 \u0631\u0627 \u0645\u0627 \u0627\u0633\u062a\u064a\u0639\u0627\u0628 \u0646\u0643\u0631\u062f\u0647\u200f\u0627\u064a\u0645\u060c \u0628\u0644\u0643\u0647 \u0642\u0635\u062f \u062c\u0645\u0639 \u062c\u0645\u0644\u0647\u200c\u0627\u06cc \u0627\u0632 \u0627\u062d\u0627\u062f\u064a\u062b \u0646\u0645\u0648\u062f\u0647\u200f\u0627\u0646\u062f\u201d<\/strong><\/p>\n<p style=\"text-align: left;\">appears in this form in the lithographed print:<\/p>\n<p style=\"text-align: left;\"><img decoding=\"async\" class=\"alignnone size-medium wp-image-10300\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/1-300x98.jpg\" alt=\"\" width=\"300\" height=\"98\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/1-300x98.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/1.jpg 348w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<ol style=\"text-align: left;\" start=\"9\">\n<li>In cases where the text differs from the source, sometimes the phrase or word present in the text is correct, and sometimes the opposite is the case; and sometimes neither what appears in the text nor what appears in the source is correct. In all such cases, the correct phrase has been placed in the text, and the difference has been noted in the footnote.<\/li>\n<li>In some instances, the names of persons (a\u02bfl\u0101m) appearing in the text differ from the names appearing in the source. In such cases we have attempted, by referring to biographical sources and other early \u1e25ad\u012bth and historical sources, to determine the correct form. This has been done except where the name of the narrator was not accessible, or where in other sources as well the name appears in different forms and determining the correct form was not possible. In such a situation, we have only noted the difference between the form in the text and the source in the footnote.<\/li>\n<li>The meanings of difficult and unfamiliar words in Arabic and Persian expressions have been traced to their sources. If the word occurs in an Arabic expression, reference has been made to Arabic lexicons; and if it occurs in a Persian expression, reference has been made to Persian dictionaries.<\/li>\n<li>Additions of the editor in the headings, the text, and the footnotes have been placed within square brackets <strong>[\u2026]<\/strong>.<\/li>\n<li>In order to distinguish the text and the commentary in books of <em>shar\u1e25\u2011e mazj\u012b<\/em> (interwoven commentary), the original text has been reflected in bold type.<\/li>\n<li>The symbol <strong>\u201c\u1e25\u201d<\/strong> indicates the <strong>lithographed edition of \u02bfAbaq\u0101t<\/strong>, and <strong>\u201cm\u201d<\/strong> indicates the <strong>source<\/strong>.<\/li>\n<li>In referring to the marginalia of <em>\u02bfAbaq\u0101t<\/em> or the marginalia of the source, respectively the expressions <strong>\u201c\u1e25\u0101shiyat\u2011e \u1e25\u201d<\/strong> and <strong>\u201c\u1e25\u0101shiyat\u2011e m\u201d<\/strong> have been used.<\/li>\n<li>Reference to a single\u2011volume book is given in this form:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>\u1e6cabaq\u0101t al\u2011\u1e24uff\u0101\u1e93: 50.<\/strong><\/p>\n<ol style=\"text-align: left;\" start=\"17\">\n<li>Reference to a single\u2011volume book with the \u1e25ad\u012bth number is given in this form:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>Kanz al\u2011\u02bfUmm\u0101l: 50\/33.<\/strong><\/p>\n<p style=\"text-align: left;\">(that is, page 50, \u1e25ad\u012bth 33)<\/p>\n<ol style=\"text-align: left;\" start=\"18\">\n<li>Reference to a single\u2011volume book with the entry number is given in this form:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>Taqr\u012bb al\u2011Tahdh\u012bb: 70 \/ entry no. 40.<\/strong><\/p>\n<ol style=\"text-align: left;\" start=\"19\">\n<li>Reference to a book of two or more volumes is given in this form:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>Siyar A\u02bfl\u0101m al\u2011Nubal\u0101\u02be 2: 50.<\/strong><\/p>\n<ol style=\"text-align: left;\" start=\"20\">\n<li>Reference to a book of two or more volumes with the \u1e25ad\u012bth number is given in this form:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>Musnad A\u1e25mad 2: 50\/33.<\/strong><\/p>\n<p style=\"text-align: left;\">(that is, volume 2, page 50, \u1e25ad\u012bth 33)<\/p>\n<ol style=\"text-align: left;\" start=\"21\">\n<li>Reference to a book of two or more volumes with the entry number is given in this form:<\/li>\n<\/ol>\n<p style=\"text-align: left;\"><strong>al\u2011K\u0101shif 2: 70 \/ entry no. 40.<\/strong><\/p>\n<ol style=\"text-align: left;\" start=\"22\">\n<li>All the marginal notes of the lithographed edition have been recorded. These marginalia have different types:<\/li>\n<\/ol>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\"><strong>First:<\/strong> In the margin, there are phrases accompanied by the symbol <strong>\u201cf<\/strong><strong>\u0640<\/strong><strong>\u201d<\/strong> \u2014 which means <strong>\u201cf\u0101\u02beidah\u201d (benefit)<\/strong>. These <em>faw\u0101\u02beid<\/em> sometimes serve to highlight and draw attention to a word or phrase in the text, such as:<\/p>\n<p><img fetchpriority=\"high\" decoding=\"async\" class=\"size-medium wp-image-10296 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/2-1-170x300.png\" alt=\"\" width=\"170\" height=\"300\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/2-1-170x300.png 170w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/2-1.png 235w\" sizes=\"(max-width: 170px) 100vw, 170px\" \/><\/p>\n<p style=\"text-align: left;\">This <em>f\u0101\u02beidah<\/em> has been placed above this text and has drawn attention to it:<\/p>\n<p><img decoding=\"async\" class=\"size-medium wp-image-10308 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/3-300x95.jpg\" alt=\"\" width=\"300\" height=\"95\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/3-300x95.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/3-768x243.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/3.jpg 856w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">Sometimes these <em>faw\u0101\u02beid<\/em> indicate the title of a discussion that appears afterward, such as:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10312 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/4.jpg\" alt=\"\" width=\"184\" height=\"219\" \/><\/p>\n<p style=\"text-align: left;\">In the process of research, for selecting the headings, we have used these <em>faw\u0101\u02beid<\/em> as well as the headings \u0645\u0648\u062c\u0648\u062f in the running headers. If one of these <em>faw\u0101\u02beid<\/em> has not been used in the headings, it appears in the footnote in this form:<\/p>\n<p style=\"text-align: left;\"><strong>f<\/strong><strong>\u0640<\/strong><strong>: mention of Ibn \u02bfUqdah\u2019s authorship of a specific book on the chains of transmission of the \u1e25ad\u012bth of Ghad\u012br.<\/strong><\/p>\n<p style=\"text-align: left;\">Of course, those <em>faw\u0101\u02beid<\/em> which have been regarded as headings and incorporated into the main text have not been brought together with \u201cf\u0640:\u201d.<\/p>\n<p style=\"text-align: left;\"><strong>Second:<\/strong> In the first volume of the lithographed edition, the references of some quotations have been written in the margin; in this manner that the name of the chapter or section, the volume number, the page number, and beneath it, the total number of pages of the source copy have been written. For example, the reference to <em>Ans\u0101b al\u2011Sam\u02bf\u0101n\u012b<\/em> has been given in this form:<\/p>\n<p style=\"text-align: left;\"><strong>\u201cNisbat al\u2011Sahm\u012b min b\u0101b al\u2011s\u012bn al\u2011muhmalah ma\u02bfa al\u2011h\u0101\u02be min \u1e25arf al\u2011s\u012bn al\u2011muhmalah, 457\/902.\u201d<\/strong><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10316 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/5.jpg\" alt=\"\" width=\"209\" height=\"192\" \/><\/p>\n<p style=\"text-align: left;\">The number written above the line is the page number of the cited passage, and the number below the line is the total number of pages of the copy used by the author.<\/p>\n<p style=\"text-align: left;\">Since all the cited materials have been traced to their sources and references have been given to corrected printed editions, there was no need to mention these marginal notes, except in cases where we did not gain access to the source; in such cases we have included those marginal notes and have stated that we did not gain access to the source.<\/p>\n<p style=\"text-align: left;\"><strong>Third:<\/strong> In some of the marginal notes, an explanation concerning a word or phrase has been given. These marginal notes have been indicated by placing a number over the word or phrase in the text, and in the margin of the copy a corresponding explanation under the same number has been written.<\/p>\n<p style=\"text-align: left;\">If these explanations have been \u0646\u0642\u0644 from a book, the name of the book has been mentioned at the end of the marginal note. In some cases the name of the source has been written in full, and in some cases it has been written in abbreviated form. These abbreviations are as follows:<\/p>\n<p style=\"text-align: left;\">The symbol <strong>\u201cm\u201d<\/strong>: for the book <em>Muntah\u0101 al\u2011Arab<\/em> by \u1e62af\u012bp\u016br\u012b. In most cases, this book has been used for translating words from Arabic into Persian.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The symbol <strong>\u201cq\u201d<\/strong>: for the book <em>al\u2011Q\u0101m\u016bs al\u2011Mu\u1e25\u012b\u1e6d<\/em>. For explaining Arabic vocabulary, this book has mostly been used.<\/p>\n<p style=\"text-align: left;\">The symbol <strong>\u201c\u1e63\u201d<\/strong>: for the book <em>al\u2011\u1e62ur\u0101\u1e25 min al\u2011\u1e62i\u1e25\u0101\u1e25<\/em>.<\/p>\n<p style=\"text-align: left;\">The symbol <strong>\u201cqs\u201d<\/strong>: for the book <em>Irsh\u0101d al\u2011S\u0101r\u012b<\/em> written by Qas\u1e6dal\u0101n\u012b (d. 923 AH). This symbol has been used only once.<\/p>\n<p style=\"text-align: left;\">In some of these marginal notes, the name of the source has not been mentioned; in such cases, if we gained access to the source, we have indicated it.<\/p>\n<p style=\"text-align: left;\">Some explanatory marginal notes have appeared between the lines; these marginal notes have also been brought into the footnotes.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10320 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/6-300x190.jpg\" alt=\"\" width=\"300\" height=\"190\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/6-300x190.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/6.jpg 352w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">At the end of many of these marginal notes, the number <strong>\u201c12\u201d<\/strong> or <strong>\u201c12 minhu\u201d<\/strong> appears. T\u0101j al\u2011\u02bfUlam\u0101\u02be Sayyid \u02bfAl\u012b Mu\u1e25ammad ibn Sul\u1e6d\u0101n al\u2011\u02bfUlam\u0101\u02be (d. 1312 AH), the grandson of \u02bfAll\u0101mah Ghufr\u0101n\u2011Ma\u02be\u0101b (d. 1235 AH), who was among the great scholars of India and a contemporary of \u02bfAll\u0101mah M\u012br \u1e24\u0101mid \u1e24usayn (may Allah have mercy on them), has written in explanation of this symbol as follows:<\/p>\n<p style=\"text-align: left;\">\u0648\u0623\u0645\u0651\u0627 \u0627\u0644\u062d\u0627\u0634\u06cc\u0629\u060c \u06a9\u062a\u0628\u0648\u0627 \u0639\u0644\u06cc\u0647 \u0631\u0642\u0645\u0627\u064b \u0623\u06cc\u0636\u0627\u064b \u06a9\u0645\u0627 \u0645\u0631\u0651\u060c \u0648\u0644\u06a9\u0646\u0651\u0647\u0645 \u06cc\u062e\u062a\u0645\u0648\u0646\u0647 \u0639\u0644\u06cc \u0631\u0642\u0645 12 \u0648\u06cc\u064e\u0639\u0646\u064f\u0648\u0646 \u0628\u0647 \u00ab\u0627\u0644\u062d\u062f\u0651\u00bb\u060c \u0648\u06cc\u0631\u0648\u0645\u0648\u0646 \u0623\u0646\u0651\u0647 \u062d\u062f\u0651 \u0627\u0644\u062d\u0627\u0634\u06cc\u0629 \u0648\u0646\u0647\u0627\u06cc\u062a\u0647\u0627. \u0648\u06a9\u0648\u0646 12 \u0631\u0645\u0632\u0627\u064b \u0625\u0644\u06cc \u00ab\u0627\u0644\u062d\u062f\u0651\u00bb \u0638\u0627\u0647\u0631\u061b \u0641\u0625\u0646\u0651 \u0623\u0639\u062f\u0627\u062f \u062d\u0631\u0648\u0641 \u00ab\u0627\u0644\u062d\u062f\u0651\u00bb \u0630\u0644\u0643\u061b \u0644\u0623\u0646\u0651 \u0627\u0644\u062d\u0627\u0621 \u0627\u0644\u0645\u0647\u0645\u0644\u0629 \u0639\u062f\u062f\u0647\u0627 8 \u0648\u0627\u0644\u062f\u0627\u0644\u0651 \u0627\u0644\u0645\u0647\u0645\u0644\u0629 \u0639\u062f\u062f\u0647\u0627 4 \u0648\u0645\u062c\u0645\u0648\u0639\u0647\u0627 12.<\/p>\n<p style=\"text-align: left;\">\u0648\u0647\u0630\u0627 \u0641\u064a \u063a\u06cc\u0631 \u00ab\u0627\u0644\u0645\u0650\u0646\u0652\u0647\u0650\u06cc\u0651\u0629\u00bb\u060c \u0648\u0623\u0645\u0651\u0627 \u00ab\u0627\u0644\u0645\u0650\u0646\u0652\u0647\u0650\u06cc\u0651\u0629\u00bb \u0641\u06cc\u064f\u06a9\u062a\u0628 \u0641\u064a \u0622\u062e\u0631\u0647\u0627 \u0645\u0639 \u0627\u0644\u0631\u0642\u0645 \u0627\u0644\u0645\u0632\u0628\u0648\u0631 <em>\u0623\u0639\u0646\u064a \u0628\u0647 12<\/em> \u00ab\u0645\u0646\u0647\u00bb\u060c \u0628\u062e\u0644\u0627\u0641 \u063a\u06cc\u0631\u0647\u0627\u061b \u0641\u0625\u0646\u0651\u0647 \u06cc\u064f\u0631\u0633\u0645 \u0641\u06cc\u0647 \u0628\u0639\u062f \u0627\u0644\u0639\u062f\u062f \u0627\u0644\u0645\u0632\u0628\u0648\u0631 \u0627\u0633\u0645 \u0627\u0644\u0645\u062d\u0634\u0651\u064a \u063a\u0627\u0644\u0628\u0627\u064b. \u0648\u0627\u0644\u0645\u0639\u0647\u0648\u062f \u0645\u0646 \u0627\u0644\u0636\u0645\u06cc\u0631 \u0627\u0644\u0645\u062c\u0631\u0648\u0631 \u0641\u064a \u00ab\u0645\u0646\u0647\u00bb \u0645\u0635\u0646\u0651\u0641 \u0627\u0644\u06a9\u062a\u0627\u0628. \u0648\u00ab\u0627\u0644\u0645\u0650\u0646\u0652\u0647\u0650\u06cc\u0651\u0629\u00bb \u0645\u0648\u0644\u0651\u062f\u0629 \u0645\u0646 \u00ab\u0645\u0646\u0647\u00bb \u0632\u06cc\u0627\u062f\u0629\u064b \u0644\u06cc\u0627\u0621 \u0627\u0644\u0646\u0633\u0628\u0629 \u0641\u064a \u0622\u062e\u0631\u0647\u060c \u0648\u0627\u0644\u062a\u0627\u0621 \u0644\u0644\u062a\u0623\u0646\u06cc\u062b \u0628\u0627\u0639\u062a\u0628\u0627\u0631 \u06a9\u0648\u0646\u0647 \u0635\u0641\u0629 \u0644\u0644\u062d\u0627\u0634\u06cc\u0629\u060c \u0648\u06a9\u0644\u0651 \u0630\u0644\u0643 \u0638\u0627\u0647\u0631.<\/p>\n<p style=\"text-align: left;\"><strong>Footnote:<\/strong><\/p>\n<p style=\"text-align: left;\">. <em>al\u2011Jawharah al\u2011\u02bfAz\u012bzah<\/em> (within <em>Ras\u0101\u02beil f\u012b Dir\u0101yat al\u2011\u1e24ad\u012bth<\/em>) 2: 459 and 460.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">In the <strong>Ni\u1e93\u0101m\u012b Press edition of Paris<\/strong>\u2014which belongs to the period after the death of the author\u2014at the end of three explanatory marginal notes the symbol <strong>\u201cn\u201d<\/strong> appears. This symbol refers to the author\u2019s eldest son, <strong>\u02bfAll\u0101mah N\u0101\u1e63ir \u1e24usayn<\/strong> (d. 1361 AH).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10324 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/7-300x177.jpg\" alt=\"\" width=\"300\" height=\"177\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/7-300x177.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/7.jpg 536w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">Also, in this same edition, at the end of one two\u2011page marginal note the symbol <strong>\u201cdh\u201d<\/strong> appears. This symbol refers to <strong>Dh\u0101kir \u1e24usayn<\/strong> (d. 1358 AH), another son of the author and the younger brother of N\u0101\u1e63ir \u1e24usayn.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10328 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/8-300x67.jpg\" alt=\"\" width=\"300\" height=\"67\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/8-300x67.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/8-768x173.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/8.jpg 827w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">It should also be mentioned that in one marginal note in the <strong>Majma\u02bf al\u2011\u02bfUl\u016bm edition<\/strong> the symbol <strong>\u201cn\u201d<\/strong> has also appeared.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10332 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/9-300x100.jpg\" alt=\"\" width=\"300\" height=\"100\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/9-300x100.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/9.jpg 480w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\"><strong>Fourth:<\/strong> In some marginal notes, conjectural remarks (<em>isti\u1e93h\u0101r\u0101t<\/em>) have been given in order to indicate the possible occurrence of a textual corruption (<em>ta\u1e63\u1e25\u012bf<\/em>) in the text; in this manner that over the word or phrase in question in the text, the symbol <strong>\u201c\u1e93\u201d<\/strong> has been written, meaning <strong>\u201capparently\u201d<\/strong>. Then in the margin the symbol <strong>\u201c\u1e93\u201d<\/strong> is repeated and the correct or more correct word or phrase is written beside it. These marginal notes have been recorded in the footnotes. For example:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10336 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/10.jpg\" alt=\"\" width=\"72\" height=\"123\" \/><\/p>\n<p style=\"text-align: left;\"><strong>Footnote:<\/strong><\/p>\n<p style=\"text-align: left;\">. <em>Mu\u02bfjam al\u2011Rum\u016bz al\u2011\u02bf\u0100mmah<\/em> 2: 343.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">In many cases, the symbol <strong>\u201c\u1e93\u201d<\/strong> appears together with <strong>\u201clahu\u201d<\/strong>, which probably means <strong>\u201cbadalahu\u201d<\/strong> (instead of it), or it may indicate that the word appearing in the text belongs to the source; however, apparently the correct reading is that which has been noted in the margin. For example:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10340 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/11-300x120.jpg\" alt=\"\" width=\"300\" height=\"120\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/11-300x120.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/11.jpg 472w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\"><strong>Fifth:<\/strong> In some cases, the copyist mistakenly omitted a word or phrase from the text; later, during the rereading, that phrase was restored and written in the margin. This has been done in such a way that its place in the text has been marked with a curved sign resembling the number <strong>\u201c7\u201d<\/strong>, and in the margin, after the same curved mark, the omitted phrase has been written. This type of marginal note in the lithographed edition is indicated by the symbol <strong>\u201c\u1e63a\u1e25\u201d<\/strong>, which appears at the end of the phrase. For example:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10344 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/12-300x98.jpg\" alt=\"\" width=\"300\" height=\"98\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/12-300x98.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/12.jpg 409w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">In the present research edition, these instances have been added to the main text, and the omission in the lithographed edition has not been indicated.<\/p>\n<p style=\"text-align: left;\"><strong>Sixth:<\/strong> In some marginal notes, reference has been made to a variant reading of the source; in this way that above the relevant phrase the symbol <strong>\u201cn\u201d<\/strong> has been placed, and in the margin, after the symbol <strong>\u201cn\u201d<\/strong>, the phrase that appears in another copy of the source has been written. For example:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10348 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/13.jpg\" alt=\"\" width=\"262\" height=\"92\" \/><\/p>\n<p style=\"text-align: left;\"><strong>Footnote<\/strong><\/p>\n<p style=\"text-align: left;\">. <em>Ibid.<\/em> 2: 587.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\"><strong>Another example:<\/strong><\/p>\n<p style=\"text-align: left;\"><strong>Acknowledgment and Appreciation<\/strong><\/p>\n<p style=\"text-align: left;\">At the end, it is incumbent upon us to express our thanks and appreciation to all the honorable individuals who assisted us in reviving this noble work. Among them are the esteemed researchers: <strong>Mr. Sayyid \u1e62\u0101diq H\u0101shim\u012b<\/strong>, who cooperated in the <em>takhr\u012bj<\/em> of a part of this book; <strong>\u1e24ujjat al\u2011Isl\u0101m Munta\u1e93ir\u012b<\/strong>; and <strong>Ms. Ri\u1e0d\u0101\u02be\u012b<\/strong>, who collaborated in the collation of a portion of this work.<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\"><strong>Images of the Manuscripts<\/strong><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10356 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/15-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/15-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/15-1-1024x769.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/15-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/15-1.jpg 1255w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">The first page of the first volume of the <strong>\u201cMajma\u02bf al\u2011Ba\u1e25rayn\u201d edition<\/strong> (Image 1).<\/p>\n<p style=\"text-align: left;\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-medium wp-image-10360\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/16-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/16-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/16-1-1024x769.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/16-1-768x577.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/16-1.jpg 1255w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The fifth page of the first volume of the <strong>Majma\u02bf al\u2011Ba\u1e25rayn edition<\/strong> (Image 2).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10364 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/17-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/17-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/17-1-1024x769.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/17-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/17-1.jpg 1255w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">The final page of the first volume of the <strong>Majma\u02bf al\u2011\u02bfUl\u016bm edition<\/strong> (Image 3).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10368 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/18-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/18-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/18-1-1024x768.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/18-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/18-1.jpg 1165w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">Pages <strong>602 and 603<\/strong> of the first volume of the <strong>Majma\u02bf al\u2011\u02bfUl\u016bm edition<\/strong> (Image 4).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10372 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/19-1-300x226.jpg\" alt=\"\" width=\"300\" height=\"226\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/19-1-300x226.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/19-1-1024x772.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/19-1-768x579.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/19-1.jpg 1255w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The first page of the <strong>first part of the second volume<\/strong> (Image 5).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10376 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/20-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/20-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/20-1-1024x768.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/20-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/20-1.jpg 1257w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">The final page of the <strong>first part of the second volume<\/strong> (Image 6).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10380 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/21-1-138x300.jpg\" alt=\"\" width=\"138\" height=\"300\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/21-1-138x300.jpg 138w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/21-1-472x1024.jpg 472w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/21-1.jpg 590w\" sizes=\"(max-width: 138px) 100vw, 138px\" \/><\/p>\n<p style=\"text-align: left;\">The final page of the <strong>Ni\u1e93\u0101m\u012b Press edition<\/strong> (Image 7).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10384 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/22-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/22-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/22-1-1024x769.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/22-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/22-1.jpg 1255w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The first page of the <strong>first volume of the Ni\u1e93\u0101m\u012b Press edition<\/strong> (Image 8).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10388 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/23-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/23-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/23-1-1024x768.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/23-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/23-1.jpg 1257w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">The <strong>preface of the Ni\u1e93\u0101m\u012b Press edition in Urdu<\/strong> (Image 9).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-10392 aligncenter\" src=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/24-1-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/24-1-300x225.jpg 300w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/24-1-1024x768.jpg 1024w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/24-1-768x576.jpg 768w, https:\/\/mirhamedhosein.com\/wp-content\/uploads\/2026\/05\/24-1.jpg 1257w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<p style=\"text-align: left;\">The second and third pages of the <strong>Ni\u1e93\u0101m\u012b Press edition<\/strong> (Image 10).<\/p>\n<p style=\"text-align: left;\"><strong>Mu\u1e25ammad\u2011Mahd\u012b Dal\u012br \u2013 Mujtab\u0101 N\u0101\u1e93im\u012b Qumsh\u0101n\u012b<\/strong><\/p>\n<p style=\"text-align: left;\">14\/5\/1403 \u2013 29 Mu\u1e25arram al\u2011\u1e24ar\u0101m 1403 AH<\/p>\n<p style=\"text-align: left;\">Holy Qum<\/p>\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n<p style=\"text-align: left;\">\n","protected":false},"excerpt":{"rendered":"<p>Despite the many discussions surrounding the \u1e24ad\u012bth of Ghad\u012br throughout history, before the writing of \u02bfAbaq\u0101t al\u2011Anw\u0101r one cannot find a work that has addressed all aspects of this \u1e25ad\u012bth in detail and responded to the various objections of the Sunn\u012bs regarding its chain (isn\u0101d) and implication (dal\u0101la). Indeed, the efforts of \u02bfAll\u0101ma M\u012br \u1e24\u0101mid \u1e24usayn al\u2011Hind\u012b were not limited to responding to the objections of \u02bfAbd al\u2011\u02bfAz\u012bz al\u2011Dehlaw\u012b; rather, by tracing the roots of the doubts, he used Dehlaw\u012b\u2019s statements as a basis for presenting and critiquing the statements of earlier Sunn\u012b scholars, leaving behind a comprehensive and solid work. May Allah have mercy upon him and grant him a good abode.<\/p>\n","protected":false},"author":3,"featured_media":10231,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"default","ast-global-header-display":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","footnotes":""},"categories":[533,536],"tags":[462,463,464,610,469],"class_list":["post-11383","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category---en","category-536","tag---en","tag-----en"],"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v22.1 (Yoast SEO v22.1) - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>A Brief Survey of the \u1e24ad\u012bth of Ghad\u012br in \u02bfAbaq\u0101t al\u2011Anw\u0101r - \u0639\u0644\u0627\u0645\u0647 \u0645\u06cc\u0631\u062d\u0627\u0645\u062f\u062d\u0633\u06cc\u0646 \u0644\u06a9\u0647\u0646\u0648\u06cc<\/title>\n<meta name=\"description\" content=\"\u0645\u06cc\u0631\u062d\u0627\u0645\u062f \u062d\u0633\u06cc\u0646 \u0646\u06cc\u0634\u0627\u0628\u0648\u0631\u06cc \u0647\u0646\u062f\u06cc \u06cc\u06a9\u06cc \u0627\u0632 \u0628\u0632\u0631\u06af \u067e\u0627\u0633\u062f\u0627\u0631\u0627\u0646 \u062d\u0631\u06cc\u0645 \u0648\u0644\u0627\u06cc\u062a \u062f\u0631 \u0642\u0631\u0646 \u0633\u06cc\u0632\u062f\u0647\u0645 \u0647\u062c\u0631\u06cc \u0627\u0633\u062a. \u062e\u0627\u0646\u062f\u0627\u0646 \u0627\u06cc\u0646 \u0639\u0644\u0627\u0645\u0647 \u0645\u062c\u0627\u0647\u062f \u0647\u0645\u06af\u06cc \u062f\u0631 \u0639\u0644\u0645 \u0648 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