According to the role of ʿ Abd al-Ghaffā r Najm al-dawla in the introduction of modern sciences to Iran, we will know physics is one of the sciences that he has influenced on transition of it. ʿ Abd al-Ghaffā r had essays and tranlations in this field of study. Some of his works in physics are: Jarr-i Thaqῑ l (translation from Poinsot), Takā fū ʾ-i Quwā (statics), physics and chemistry and ʿ ilm-i bukhā rā t. Until now we achieved two transcriptions of his works. First, the book ʾ Uṣ ū l-i ʿ Ilm-i Sitā tῑ k, which he translated into Persian on 1277 A. H. On the first page of this book he said: “ the meaning of statics is ʿ ilmi muwā zinih-i ʾ ajsā m” . The other book is physics that was written at request of Mukhbir al-dawla, minister of sciences and mines, on the 1293 A. H. for the use of public, not only for educated people. Najm al-dawla in this book expresses different concepts of modern physics in a simple word, and does not use numerical and parametric issues. These two books are transcripts and have not been published. Also a French printed book named Nouvelles Ré cré ations Physiques et Mathé matiques written by M. Guyot and is kept in Library, Museum and Document Center of Iran Parliament was at ʿ Abd al-Ghaffā rʼ s disposal that may help us to have better perception. The purpose of this article is review and presentation of above books as a part of first works of modern physics in Iran and especially because of their relation to ʿ Abd al-Ghaffā r Najm al-dawla.

The present article introduces a newfound manuscript of one of Najm al-Din Razi's (573-654 AH) treatises, which was written before the Mongol invasion and during the life of Majd al-Din Baghdadi (martyrdom: 607 or 616 AH). Besides describing and editing the treatise, attempts are made in this study to prove its attribution to Najm al-Din by looking for similarities between this work and his other works, particularly Mirsad al-Ebad. Due to the similarities found in the use of words, collocations, and phrases,the use of the same hadiths, verses, and poems, which are present in other works by Najm al-Din,as well as the similarity in the topics raised,this treatise can be attributed to Najm al-Din Razi. Considering the goals of this research, a stylistic analysis approach and a historical analysis based on base manuscript were adopted. The editing was done on base manuscript (No. 2996 F) available in National Library of Iran. The results of the research make it clear that this newfound short treatise, containing an initial draft of Mirsad al-Ebad, was most probably authored by Najm al-Din Razi, which was written in the period when he paid homage to his sheikh, Majd al-Din Baghdadi.

Sufism, which was originally established in Baghdad and Iraq and introduced such great people as Hossein ibn Mansoor Hallaj, Joneid and Shebli, could later appear in Khorasan, particularly after the Ghaznavids were overthrown and the Seljuks were crowned. In Khorasan, it introduced prominent figures such as Abulhassan Kharaqani, Sheikh Abolqassem Qosheiri and Abu Saeed Abu al-Kheir. In this regard, Sufism gradually became so popular that  at the time Mongols’ raid, its popularity was no less than the Sufism in Iraq and Shaam, and it was especially after the appearance of Sheikh Najm al-din Kobra, the founder of Kobravieh Sect, that a new spirit was poured into Sufism, and Khorasan and Kharazm became the destination for the wise, and people from here and there devoutly turned to Sheikh and after they studied under Najm al-Din's guidance, they grew to be the virtuous preachers of his righteous ideas in other lands. In the present article, the researcher first introduces Najm al-Din Kobra and proceeds to introduce the people who were related to him: some of whom being his instructors and others his pupils and disciples.

The main aim of this study was to present valuable information about Najmuddin Razi’s life and works, which could be found in a newly found version of Bahr al-Haqiq's commentary (Version 37 found in Hassan Hassani Pasha Library). In this detailed report, Najm Razi’s first introduction of the masters following his way was presented in the following order: 1) Sheikh Majdaldin Baghdadi; 2) Najmuddin Kobra; 3) Tajuddin Ashnahi; and 4) Shahabuddin Suhrawardi. In the style of the scholars of rijal and hadith, he wrote the types and durations of their companionships, types of permission they received from the mentioned sheikh, their dates of study, and even the reason for their precedence and delay in dhikr, which contained new information about them. He then reported on his long journeys before and after the Mongol invasion. Based on this biography, it turned out that Najm Razi served Suhrawardi from the very first years of Afaqi’s career in 601, used his services several times in different cities, and received several licenses from him. The companionship of the midwife with Tajuddin Oshni in Hamedan, rejection of the idea that he escaped from Rey during the Mongol invasion, etc. were some other aspects addressed in this article. Another finding in this study was the possibility of Najmuddin returning to Iran from Anatolia (after the Mongol settlement) and settling in Khuzestan. It seemed that this version of the commentary, considering the date of its writing, must be a transcript of Najm Dayeh’s first writings. At this stage of writing this commentary, Najmuddin was strongly dependent on al-Kashf and al-Bayan al-Thalabi and quoted many cases by citing their sources from the very beginning of the introduction. The information extracted from this version was analytically compared with other findings obtained from his contemporaries in this regard.  IntroductionMore than half a century has passed since the last research of our contemporary researchers about the life and works of Najm al-Din Razi, and despite many useful works and corrections of the works in the last few decades, even one page has not been added to those findings and many ambiguous points and some ideas about this character still remain. About some of the sources that have quoted information about the life and death of Sheikh Najmuddin, it should be said that these sources are general (such as the eloquent collection of Khawafi, Nafahat al-Ons by Jami, Al-Awamar al-Alaiyeh by Ibn Bibi, Tarikh Gozideh by Hamdalallah Mustafi, Ruzat al-Janan by Ibn Karbalai, as well as newer sources such as Khayampour's collection of speakers, Sadat Naseri's notes on Azar's fire, Malik al-Shaara Bahar's stylistics, the late Minawi's introduction to the message of wisdom and love, etc.) have only quoted older sources, which generally end with one or two main sources. For example, it can be said with certainty that the information provided by Abd al-Rahman Jami in Nafahat al-Ons about the life of Sheikh Najm al-Din Razi was quoted by Yafi in Marat al-Janan (Mohaddi, 2002, p. 32). Therefore, it was necessary to update our knowledge about this character by looking at newer and innovative sources. The main issue of this research is to what extent historical and bibliographic information can be extracted from the content of an explanatory text in Arabic.  Review of the LiteratureFortunately, with the provision of new lists and the collection and concentration of information related to manuscripts in banks and their processing, and the updating of our knowledge of written sources and manuscripts in the world's libraries, this possibility became available to contemporary researchers to open a new door to the life of Najm Razi. This good event was realized by obtaining one of the copies of Hassan Hassani Pasha's library. This library, which is now one of the richest manuscript libraries in the world in terms of quantity and quality, contains more than 150 manuscript collections, 125 of which belong to the libraries (Mottaghi, 2013, p. 352).  Research MethodologyThis study is based on Najmuddin Razi’s life and works, which could be found in a newly found version of Bahr al-Haqiq's commentary (Version 37 found in Hassan Hassani Pasha Library).  ResultsAfter introducing and presenting a report from the introduction of the version, these results were obtained:About the teachers of the Najm Dayeh Tariqat according to his own statement, we find information in this order: 1) Sheikh Majdaldin Baghdadi; 2) Najmuddin Kobra; 3) Tajuddin Ashnahi; and 4) Shahabuddin Suhrawardi.From Najm Razi's introduction to his commentary, we can understand that Tajuddin Oshenhi lived and taught in the days of Sheikhs, in Ray, Hamadan, and Dehistan (around present-day Shahrood).Contrary to the initial impression, Najm Dayeh's relationship with Sohrawardi was not one-time and short; rather, he has served Suhrawardi for many years.In the text of this introduction, he specifies or refers to many historical events of his life.Based on this biography in the introduction of Tafsir, it is clear that he came to Iran many times after the Mongol conquest and probably stayed in Khuzestan and especially in Shushtar.Najm Razi does not mention anything about Najmuddin Kobra’s exegesis.An assumption that the note at the end of the copy is not much later than the time indicated on the copy.It is possible that this version is a transcription of the first writing or spelling of Najm al-Din in his commentary.Based on this introduction, it can be definitely said that he was born in 572 A.H.From the detail that we see in this version, he has given his phrases with the expression "Qolto" after the elements of Taalbi.

Shaykh Najm al-din Kubra (d. 618 H.) is one of the influential thinkers in erea of speculative mysticism. His reflections include anthropology, philosophy of mind and theory of knowledge. He discussed, amony other issues, the significance of various types of dreams and visions; the different classes of conceptions and images, ie, Luminous and dark, (Khawatir) that engage the mystic’s attention. Then, he dealt with higher type of khawatir. Divine inspiration, and presented a complete theory of recollection. In his view, man needs senses and reason for his worldly life, but he never attains knowledge concerning world realities, except by self- exertion. He believed in a great truth in the luminous world as a “macroreason” which can be perceived only by means of individual human reason or “microreason”. The concepts of “absence” (ghibat) and taste (dhawq) are ones that play a important role in Najm al-din’s theory of knowledge.

Mirza Abd al-Qaffar Najm al-Dawlah is one of the distinguished men and sages under Nasir al-Dīn Shah Qajar. He was both a student and a teacher of Dar al-Funun school. He had a good command of old science, especially of mathematics. In this article, from an academic viewpoint, Najm al-Dawlah’s biography is provided and his geographical workswhich are considered as the first ones in this fieldand the works corrected by him are examined.Moreover, his visit to Ahwaz for establishing a dam on the Karoon river, its significance and its impact on the region’s history and geography are mentioned.The author supports his ideas by drawing on first-hand historical documents such as "Nasir al-Dīn Shah’s Command to Najm al-Dawlah" and considers the reflection of his visit on his contemporaries.

The evident aspect of the Sufi consideration is the belief in evolution; although there is a background for this beliefin other mystic systems, but the way it is explained by Sufis is different. Sufism has based its system on the Islamic learnings. It has mixed its theories with those of Islam in a way that they don't interfere. Certain samples of this could be observed in Mov lana’s work:I died as a mineral and became a plant. I died as plant and rose to animal.NajmRazi also believes humans could reach at truth only if they seek the way of re ligion.

Sheikh Najm-od-din Razi (573/1177-654/1256) has written on mystical questions several works, among which is Me’yar as-Sedq fi Mesdaq al-Eshq (“The Criterion of Veracity Concerning the Touchstone of Love”). This treatise, in fact, deals with some questions of Razi’s friend. Having explained the point of contention, Razi specifies the meanings of reason and remarks on the scope of its function. Next, based on the Prophet’s utterances, he draws the relationship between more reason and more elegant love. And then, he opposes reasonably the theory of ‘union of the intellect, intelligent and intelligible’.In this treatise, when discussing reasonably, he argues in an elaborate way similar to theologians and philosophers; and when expressing mystical intuition, he espouses love to the extent of an anti-philosophical mystic, using metaphor, allusion, and allegory.The present article, while enquiring into the treatise and his other works in this regard, is going to analyze critically Razi’s views.

Sayyid Abdullah Belbari, a contemporary Iranian Kurdish poet, author, and mystic, has produced diverse works spanning jurisprudence, mysticism, and Arabic sciences in Persian, Arabic, and Kurdish languages. Among his notable works is Najm al-Qawa'ed, an instructional Arabic poem comprising 545 verses designed to teach the Arabic language to his disciples, including his son Najm al-Din Muhammad. Structured in the form of instructional Rajaz poems, each line features rhymed hemistiches. An intriguing aspect of Najm al-Qawa'ed is its departure from conventional prosodic norms, as the poet intentionally incorporates verses that defy traditional prosodic rules and conventions. This article aims to identify and elucidate these prosodic deviations by analyzing a selection of verses in a descriptive-analytical manner. The findings reveal that, in addition to employing various Rajaz meters, Sayyid Abdullah deviates from prosodic norms by integrating elements of Kurdish syllabic prosody. Specifically, he challenges prosodic rules such as the "Zahaf of Kaf" avoidance, omits case endings within verses, and alters morphology rules by converting conjunctive Hamzah to non-conjunctive forms and vice versa, as well as transforming Zamma and Kasra vowels to Sokoon in certain instances.

Introduction: Najm al-Din Razi, who was born in Rey in 573 A.H. and died in Baghdad in 654 A.H., is one of the outstanding Persian mystics. Besides guiding his disciples, preaching and advising followers, he has left behind several books the most famous being Mersad al-Ebad.  Verses and line of this book can be found in his other books, Marmuzat-e Asadi dar Mazmurat Davudi and Resaleh Eshq. One of his concerns was to fight against cruelty and corruption.This study looks at his place of birth, Rey, which had always been a center of intrigue and disturbances and the effects of the political and social atmosphere of the time upon Razi.This paper uses a biographical-historical approach to study the influence of political and social upheaval of the time on Najm al-Din Razi. A close study of his poetry also helps to understand his views better.Discussion: Factors influencing the social concerns of Najm Al-Din comprise his travels, the environment of Rey and the political and social atmosphere of his time. The frame work of his views regarding the well-being of society rests upon four elements: 1) a disciplined religious outlook, 2) idealism, 3) advocacy of justice and 4) recognition of social abnormalities and how to prevent them.Najm al-Din believes that the goal of creation was mankind. In Mersad he divides knowledge into intuitive, relative, and subjective knowledge; in Marmuzat Asadi he divides knowledge into four classes: intuitive, relative, subjective and traditional. However, he considers intuitive knowledge as the highest degree of knowledge.  His belief in a utopian society is rooted in the Qur'anic teaching and his own idealism. His example of a good government is that of Solomon and David. It seems that he agrees with Al-Farabius in following the Prophet's example in running the society.Najm al-Din believes that side by side with justice and generosity to the subjects, criminals should be dealt with as they deserve. He also tells each class of the society how to behave giving them a list of pitfalls to be aware of.Conclusion: Najm al-Din pondered over political and social problems of his time. In contrast to many of the mystics, his frequent travels to Islamic countries and the political upheavals of the time helped him to be concerned and involved in the well-being of the people. In his books Mersad al-Ebad and Marmuzat-e Asadi he tried to find the roots of social injustices while at the same time he proposed suitable governmental pattern to lead the subjects to prosperity and salvation.  He believed that if the conduct and behavior of the king and the subjects were based upon the love of God, their life could be considered as a part of the mystical journey.