About the journal
In order to expand and spread research in various fields of philosophy, history of philosophy, and comparative studies of philosophical schools, Scientific Society of History of Philosophy has recently published the first volume of the first specialized quarterly on the history of philosophy. The Journal of History of Philosophy publishes papers on the topics related to the history of philosophy, schools of philosophy, comparative studies, etymology of philosophical schools and theories, relationships among philosophical theories and contextual conditions, etc.
The people involved in the publication of the History of Philosophy Quarterly consist of the following
Permission holder: Scientific Society of History of Philosophy
Publisher: Sadra Islamic Philosophy Research Institute (SIPRIn)
Director: Professor Seyyed Mohammed Khamenei
Editor-in-chief: Hossein Kalbasi Ashtari, ‘Allameh Tabatabai’i University
Editorial Board
Karim Mojtahedi, Tehran University
Fathullah Mojtabaei, Tehran University
Reza Dawari Ardakani, Tehran University
Nasrullah Hekmat, Shahid Beheshti University
Ahad Faramarz Qaramaleki, Tehran University
Hamidreza Ayatollahi, ‘Allameh Tabatabai’i University
Hossein Kalbasi Ashtari, ‘Allameh Tabatabai’i University
Muhammed Taqi Rashed Mohassel, Tehran University
Seyyed Mostafa Mohaqqiq Damad, Shahid Beheshti University
Abdurrazzaq Hesamifar, Imam Khomeini International University
Recent Articles
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Open Access Article
1 - Investigating the Comparative History of Philosophy with Emphasis on Friedrich Schleel's view
Reza Gandomi NasrabadiIssue 3 , Vol. 14 , Winter 2024One of the types of comparative philosophy is a comparison based on the classification of philosophical systems.In the first decade of the nineteenth century Gerando and Eschlegel have founded the comparative history of philosophy by focusing on the typology of philosop MoreOne of the types of comparative philosophy is a comparison based on the classification of philosophical systems.In the first decade of the nineteenth century Gerando and Eschlegel have founded the comparative history of philosophy by focusing on the typology of philosophies and their comparative analysis.Typology provides the ground for freeing the thinker from the limitations of a philosophical system And it puts him in a position that can evaluate the contributions of other philosophers.The comparative history of philosophy is based on the principle that in order to determine the position and share of a philosopher in the history of philosophy,one should not be judged on the basis of his valid and correct arguments,but his participation in the history of philosophy must be compared with the participation and role of other philosophers.Therefore,the purpose of the comparative history of philosophy is not to identify philosophical systems in a historical order,but to criticize all previous philosophies and express their relationship with one another On this basis, in comparative analysis is considered how a philosophical system emerge from another and its expansion and decline.In this area, the similarities and differences of the comparative history of philosophy with comparative philosophy in the new sense of the word and the comparative history of world philosophy is reviewed. Manuscript profile -
Open Access Article
2 - Historical roots of the theory of substantial movement
Mansour ImanpourIssue 3 , Vol. 14 , Winter 2024Undoubtedly, the interpretation of the reality of the natural world is considered one of the basic topics of metaphysics and has always been discussed since the beginning of philosophy and mysticism. Based on the theory of essential movement, Mulla Sadra considered the MoreUndoubtedly, the interpretation of the reality of the natural world is considered one of the basic topics of metaphysics and has always been discussed since the beginning of philosophy and mysticism. Based on the theory of essential movement, Mulla Sadra considered the whole world of nature to be equal to movement and becoming and believed that the whole world of nature moves towards the constant world. Now the question is whether this theory is a completely innovative theory or does it have a historical background? The answer of this article with a descriptive-analytical approach is that in ancient Greece, some philosophers believed in the movement of all creatures in the natural world. In the Islamic context, some philosophers believed in the movement in the realm of accidents and rejected the movement of substance with all kinds of disputes and arguments. Another group looked at the world from another point of view and considered the whole universe changeable with a mystical view and with the help of intuitive experiences. Mulla Sadra, using this background and prepared treasure, presented and revised the Essential movement in accordance with his existential philosophy, and by proving it and putting it as a basis for many philosophical issues, he made another plan and based on that, the existence in a macro view is divided into two the changeable and the constant parts. Manuscript profile -
Open Access Article
3 - Eternal Ferment and Critique of Eastern-Western Interpretation of Suhrawardi's Wisdom of Illumination
Ali BabaeiIssue 3 , Vol. 14 , Winter 2024The teachings of the Suhrawardi's Illumination wisdom have always been of interest to prominent Islamic and Western thinkers and scholars; In the contemporary period, two Western scholars in the field of Islamic philosophy have presented influential research on the tea MoreThe teachings of the Suhrawardi's Illumination wisdom have always been of interest to prominent Islamic and Western thinkers and scholars; In the contemporary period, two Western scholars in the field of Islamic philosophy have presented influential research on the teachings of the wisdom of Illumination; One of them is Henry Corbin, the author of the book "En Islam Iranian: Aspects spirituels et philosophiques", and the other is John Walbridge, the author of several works on the wisdom of Illumination, including the book The Wisdom of the Mystical East. In Suhrawardi's Wisdom of Illumination, an important interpretation of the "Eternal Ferment" has been used, which is related to the two interpretations of "Khosravani's Wisdom" and "Pythagorean Wisdom"; And this connection has become the basis for each of the mentioned scholars to interpret the teachings of the wisdom of Illumination with Iranian and Greek roots; In the book, Henry Corbin introduces Suhrawardi's goal of establishing the Wisdom of Illumination as reviving the wisdom of ancient Iran, and John Walbridge emphasizes the Greek roots of the Wisdom of Illumination in his work. An analysis of the content of the "Eternal Ferment" and its relation to the teachings of the Illumination wisdom shows that neither the Eastern interpretation of Henry Corbin nor the Western interpretation of Wall Bridge is correct; In this article, we will explain the claim itself, evidence and reasons for this statement. Manuscript profile -
Open Access Article
4 - Daemon in ancient Greece and its connection with Daeva in Zoroastrian wisdom and Ginn in Islamic wisdom
Hojjatullah AskarizadehIssue 3 , Vol. 14 , Winter 2024There are common facts about the daimon in ancient Greece and the Davea in Zoroastrian wisdom and the genie (Jinn) in Islamic theology. Although in Greek wisdom, a distinction is made between daimon and Theos in some cases, but in most cases, daimon and divine affairs a MoreThere are common facts about the daimon in ancient Greece and the Davea in Zoroastrian wisdom and the genie (Jinn) in Islamic theology. Although in Greek wisdom, a distinction is made between daimon and Theos in some cases, but in most cases, daimon and divine affairs are confused, and this creates the challenge of how the gods of ancient Greece gradually become turned into demons and devils in the Middle Ages. In Zoroastrian wisdom, there is not only a distinction but also a complete opposition between the divine gods and the Daveas, the former being divine and good and the latter evil and satanic. In the Islamic worldview and teachings, there is a creature called a jinn, which is neither from the realm of angels nor is it absolutely evil or satanic On the one hand, it is close to the world of spiritual and angels, and can do supernatural and superhuman things, and on the other hand, in many cases, it is the source of evil and filth, which in this case is called Satan. Based on the approach of Muslim philosophers in the classification of spiritual and non-physical beings and the distinction they made between angels, righteous jinn and devils, the challenges of the ancient Greek daemons can be explained more precisely. This explanation will play an important role in understanding the origins of the opinions and schools of ancient wisdom, especially ancient Greek wisdom And the challenges of ancient Greek daemons and ancient wisdom can be explained Manuscript profile -
Open Access Article
5 - Analysis of Proclus' reading of Aristotle's psychology based on the treatise on soul and theologia
Hajar Nili Ahmadabadi Hossein Kalbasi AshtarIssue 3 , Vol. 14 , Winter 2024Awareness of the soul and its definition has had a special position and has. This position is somehow reflected in experimental sciences. Aristotle and Proclus, two representatives of the greatest and most influential ancient philosophical schools, namely the philosophy MoreAwareness of the soul and its definition has had a special position and has. This position is somehow reflected in experimental sciences. Aristotle and Proclus, two representatives of the greatest and most influential ancient philosophical schools, namely the philosophy of Masha and the Neoplatonic school, have paid special attention to this field and have dedicated a part of their main writings to this topic. The present article, focusing on the two main sources of the psychology among these two philosophers, aims to identify the points of commonality and difference in their views and to study the evolution and development of the subject, the definition, and what the soul is. While expressing two natural and metaphysical definitions, Aristotle considers the soul to be related to the body in the natural definition. He considers it independent of the body in the metaphysical definition and calls the soul the principle of life of a living being. By expressing natural and metaphysical definitions and a description of the soul, Proclus pursues a path close to Aristotle in his natural and metaphysical definition; But in the descriptive definition, he chooses a different path from Aristotle. He considers the truth of the soul to be self-made, self-animated, self-formed, and self-realized, and he believes that the soul is the principle of life, the cause of bodies, the reason for the existence of objects and their preservation, and in other words, the creator of their uniqueness and continuity. Manuscript profile -
Open Access Article
6 - تبیین الگوی دفاعی خواجه نصیرالدین طوسی از فلسفه اسلامی در برابر منتقدان
حسام الدین مؤمنی شهرکیIssue 3 , Vol. 14 , Winter 2024خواجه نصیرالدین طوسی را می¬توان برترین مدافع فلسفه¬ی اسلامی دانست که در دوران غربت تفکر و فلسفه ورزی، به دفاع از آن پرداخت و مانع از خاموشی چراغ اندیشه شد. او با ارائه دفاع الگومند از فلسفه در برابر منتقدان موجب تحول بنیادین در جریان فلسفی و کلامی اسلامی شد. این پژوهش ب Moreخواجه نصیرالدین طوسی را می¬توان برترین مدافع فلسفه¬ی اسلامی دانست که در دوران غربت تفکر و فلسفه ورزی، به دفاع از آن پرداخت و مانع از خاموشی چراغ اندیشه شد. او با ارائه دفاع الگومند از فلسفه در برابر منتقدان موجب تحول بنیادین در جریان فلسفی و کلامی اسلامی شد. این پژوهش با استفاده استراتژی¬های توصیفی، تحلیلی و استدلالی و روش-های اسنادی، تحلیل منطقی و قیاسی به دنبال تبیین الگوی دفاعی خواجه در برابر منتقدان فلسفه اسلامی است. یافته¬های تحقیق نشان می¬دهد که مؤلفه¬های الگوی دفاعی خواجه عبارتند از نشان دادن نبود تعارض میان فلسفه و دین، گفتگو با اندیشمندان، واضح¬سازی فلسفه سینوی، نقد آراء مخالفان و منتقدان فلسفه، ترکیب فلسفه مشائی و اشراقی، نشاندادن کاربرد فلسفه با ارائه کلام فلسفی، آزاداندیشی در شرح و نقد، و رعایت اخلاق در نقد است. نتایج تحقیق حاکی از این هست که عقل فلسفی و عقلانیت خواجه؛ هسته و محور مرکزی این الگو است.یب فلسفه مشائی و اشراقی، نشاندادن کاربرد فلسفه با ارائه کلام فلسفی، آزاداندیشی در شرح و نقد، و رعایت اخلاق در نقد است. نتایج تحقیق حاکی از این هست که عقل فلسفی و عقلانیت خواجه؛ هسته و محور مرکزی این الگو است.تایج تحقیق حاکی از این هست که عقل فلسفی و عقلانیت خواجه؛ هسته و محور مرکزی این الگو است.یب فلسفه مشائی و اشراقی، نشاندادن کاربرد فلسفه با ارائه کلام فلسفی، آزاداندیشی در شرح و نقد، و رعایت اخلاق در نقد است. نتایج تحقیق حاکی از این هست که عقل فلسفی و عقلانیت خواجه؛ هسته و محور مرکزی است است. Manuscript profile
Most Viewed Articles
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Open Access Article
1 - Elements and Place of the Concept of Techne in Greek Ancient Philosophy with Reference to Heidegger’s View
Hassan Mehrnia Hossein Latifi Mahdi ZakeriIssue 3 , Vol. 8 , Winter 2018One of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of tech MoreOne of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of technique, industry, or art, and its place in ancient Greek works is of greater importance. Martin Heidegger was one of the first thinkers who conceived of the study of the concept of techne in ancient Greece as the introduction of a distinct perception of modern technology and held a particular view in this regard. Through the study of three groups of Greek texts, the present paper initially aims to trace the main elements of the concept of techne in the view of ancient Greek writers and thinkers. Second, through investigating Heidegger’s view, it intends to reintroduce the core of his analysis of this problem. Finally, it demonstrates that, firstly, techne is a rich concept, which, given its various elements, was so attractive to Greek thinkers that they used it in their philosophical discussions; secondly, its main elements have been repeated during ancient periods. However, in some periods, due to the existing conditions and views of different thinkers, some of its elements have become more foregrounded. The writers also conclude that reducing the complicated and multi-dimensional concept of techne into a general element does not appear to be correct and accurate. Manuscript profile -
Open Access Article
2 - Objectivity and Representativeness of Propositions in the Practical Philosophies of Kant and Mulla Sadra
Hossein QasemiIssue 4 , Vol. 6 , Spring 2016Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged MoreKant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged the moral system of his period. The only proposition which enjoys these features is the categorical imperative. Now, the problem is how Kant justifies the objectivity and truth of this imperative. Another question is how this problem is answered in Mulla Sadra’s Islamic philosophy. In his Critique of Practical Reason, Kant maintains that practical matters are rooted in the moral law and tries to justify them by resorting to practical reason and the notion of freedom. Although Kant’s discussions in the field of philosophy of ethics proceed in a way to demonstrate nomena and, particularly, freedom, he considers them to be among axioms. This means that the reality of practical reason and freedom only justify the practical possibility of moral experience and other practical fields. In other words, admitting the reality of the intellect and freedom is merely based on belief and faith, consequently, moral propositions are rational rather than cognitional. In Mulla Sadra’s Transcendent Philosophy, practical propositions in individual and social fields are developed based on practical reason while attending to its relationship with theoretical reason. Moreover, the realms of both theory and practice stem from the innermost of the soul and are known through presential knowledge. As a result, all mental and rational perceptions are related to the truth of the good and its grades as an ontological affair. In this way, the objectivity and truth of these propositions are justified not based on certain axioms but by resorting to the possibility of the presential knowledge of the world of fact-itself. In this paper, the writer has tried to discuss the truth and objectivity of propositions in practical philosophy through employing a comparative method and the analysis of the philosophical principles of Kant and Mulla Sadra in order to highlight the importance of the principles of the Transcendent Philosophy. Manuscript profile -
Open Access Article
3 - Meaning of Truth in the View of Muslim Philosophers with an Emphasis on Ibn Arabi’s Works
Mohsen Habibi Mohammad Sadiq RezaeeIssue 4 , Vol. 6 , Spring 2016The truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western phi MoreThe truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western philosophy, have paid attention to truth in its ontological sense, which is very close to Islamic gnostics’ particular impression of this word. The meaning of truth in gnostics’ view is greatly influenced by its meaning in the Qur’anic and traditional culture. One of the divine names mentioned in the Holy Qur’an is the “Truth”, and Almighty God has called Himself by this name. Some philosophers such as Ibn Arabi used to refer to Qur’anic verses and traditions in order to consolidate their religion. Muslim gnostics concede that there is only one truth in the world, and it is the Necessary Being. They believe that any existent other than Him is mentally-posited and is among the manifestations of that simple Truth. That is why gnostics, themselves, consider the religion of the philosophers who believe in the graded unity of existence to be atheistic and believe in the individual and true unity of existence. Hence, they view closeness to the truth as the only way to attain it and have always been after some ways in order to gain proximity to that original Truth. On the other hand, gnostics consider the human soul to be the most complete locus of the manifestation of God; therefore, the first step in Islamic gnosis in order to attain the knowledge of God is to attain the knowledge of the soul. Ibn Arabi also believes that wayfaring towards God is of vital importance for learning about that single Truth. Manuscript profile -
Open Access Article
4 - foreword
Hossein Kalbasi AshtariIssue 2 , Vol. 8 , Autumn 2017Neo platonic tradition has especial characters in history of philosophy. In this paper I explain 4 character of this school.Neo platonic tradition has especial characters in history of philosophy. In this paper I explain 4 character of this school. Manuscript profile -
Open Access Article
5 - foreword
Hossein Kalbasi AshtariIssue 4 , Vol. 6 , Spring 2016 -
Open Access Article
6 - A Critical Study and Explanation of Mulla Mohammad Na‘im Taleqani’s Approach to the Theory of the Individual Unity of Existence
Seyyed Shahriyar Kamali SabzewariIssue 2 , Vol. 8 , Autumn 2017In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which ren MoreIn the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which render it into an implausible and unacceptable one. Here, after analyzing his view regarding this theory through using such concepts as the copulative existence of the effect and encompassing plurality and distinction, the writer clarifies the theory of the individual unity of existence and demonstrates that none of the mentioned objections are justified. He finally concludes that Taleqani has failed to explain and analyze gnostics’ views regarding this theory. Manuscript profile -
Open Access Article
7 - The Relationship between Language and Reality in Plato: An Interpretation of Plato’s Cratylus in the Light of the Three Allegories in Republic
Hassan Fathi Aboubakr SoleymanpourIssue 1 , Vol. 8 , Summer 2017Before Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the trut MoreBefore Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the truth. For Heraclitus, language enjoys a code-like aspect similar to logos, which is mainly a phenomenon referring to the truth rather than a tool for explaining and analyzing it. On the other hand, for Parmenides, language is a deceptive phenomenon which is the product of a kind of social contract as well as a problem in the sensible world which, by itself, is not of much value. Sophists also consider language to be an arbitrary and relative phenomenon which merely functions as a medium of speech and entails no absolute truth by itself. Given this historical background, Plato set out to explore the problem of language. He developed a view in Cratylus which completed the mentioned historical background. For him, language is a deceptive and imperfect phenomenon; a phenomenon which he investigated in Cratylus based on its essence and its relationship with reality. He maintains that, since language is an artificial entity, it is essentially imperfect and, hence, incapable of providing any knowledge regarding reality. He believes that language can only be used to reflect the reality as accurately as possible, is ontologically posterior to reality, and is only temporally prior to it in terms of its instructional feature. In other words, according to Plato, one cannot attain knowledge through language because it is an artificial phenomenon which, at its best, can manifest the reality in an imperfect form. Manuscript profile -
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8 - Revisiting Scientific Dialog in the Flourishing Period of Islamic Civilization (With an Emphasis on a Methodological Comparison of Ibn Sina and Biruni)
Mohammad Bidhendi Alireza Aghahosseini Mas‘ud MotaharinasabIssue 4 , Vol. 6 , Spring 2016A review of scientific and methodological dialogs dominating Islamic civilization during the last periods, particularly in the third and fourth centuries (AH), and their explanation and analysis could play a significant role in creating a modern Islamic civilization. Th MoreA review of scientific and methodological dialogs dominating Islamic civilization during the last periods, particularly in the third and fourth centuries (AH), and their explanation and analysis could play a significant role in creating a modern Islamic civilization. The purpose of this paper is to clarify and analyze the scientific methodology of Ibn Sina and Aburayhan Biruni in order to expose the nature of the scientific and methodological dialogs of that period of civilization. A comparative study of the methodology of these two thinkers demonstrates that, following the Aristotelian logic, Ibn Sina attached more importance to deduction than to induction. However, Aburayhan was mainly interested in empirical and inductive methods and performed more professional and field studies. He even criticized Ibn Sina for his extreme emphasis on his rational method. Another difference between these two philosophers stems from the fact that Biruni did not confine himself to a pre-determined philosophical structure, whereas Ibn Sina initially defended the structure of Aristotelian philosophy to some extent. However, He finally distanced himself from Aristotle in his al-Isharat wa’l-tanbihat and Oriental Wisdom. Still another difference between the two is said to be that Ibn Sina believed that whatever we hear might be possible, but Biruni maintained that whatever we hear must be denied first unless its opposite is proved through reasoning and argumentation (this judgment has been criticized by many thinkers). Manuscript profile -
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9 - A Comparative Study of the Concept of Generation and Corruption in Aristotle and Ibn Sina
Asghar Salimi NavehIssue 4 , Vol. 5 , Spring 2015The treatise On Generation and Corruption is one of the treatises on nature which Aristotle wrote in about 347-335 BC. This treatise consists of two books: in the first one, Aristotle introduces generation and corruption as two basic properties of sublunary bodies. The MoreThe treatise On Generation and Corruption is one of the treatises on nature which Aristotle wrote in about 347-335 BC. This treatise consists of two books: in the first one, Aristotle introduces generation and corruption as two basic properties of sublunary bodies. The other properties of sublunary bodies include transformation, growth and shrinking, contact, action and interaction, and mixing, which are completely distinct from each other in Aristotle’s view. He rejects absolute generation and corruption and criticizes Empedocles’ theory of equating them with transformation. The second book is mainly devoted to a profound investigation of the four primary elements (water, earth, air, and fire), their nature, and the quality of their changing into each other. Aristotle believes that these elements come into being in a cyclical fashion and none is prior to the other. Ibn Sina divided the existents of the world into four groups of intellects or angels, angelic souls, spherical bodies, and the bodies of the world of generation and corruption. He matched the ontological distinction between immaterial beings and those beings which are coupled with matter and are subject to generation and corruption with the astronomical distinction between the spheres and the sublunary world. Ibn Sina followed Aristotle in this regard. In this paper, the authors analyze the concept of generation and corruption in bodies from the viewpoints of Aristotle and Ibn Sina. They also examine the extent of Aristotle’s influence over Ibn Sina concerning generation and corruption, as well as the latter’s innovations in this regard. Manuscript profile -
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10 - A Study of Kalami School of Ya‘qub Ibn Ishaq al-Kindi
Afshin Mo’azzenIssue 2 , Vol. 8 , Autumn 2017Ya‘qub Ibn Ishaq al-Kindi is one of the prominent scientific figures of the Islamic world who is usually referred to as the first Islamic philosopher. He was the first to introduce philosophy as an independent field of study in the world of Islam. In addition to transla MoreYa‘qub Ibn Ishaq al-Kindi is one of the prominent scientific figures of the Islamic world who is usually referred to as the first Islamic philosopher. He was the first to introduce philosophy as an independent field of study in the world of Islam. In addition to translating several philosophical works into Arabic, he made great efforts in order to introduce and reveal the coordination between rational thinking and Islamic teachings. Although some consider al-Kindi to be a follower of Judaism or Christianity, available evidence indicates his belief in Islam. Moreover, there are different ideas regarding his kalami views. Some believe that he was a follower of Abu Hanifah; some view him as a Shi‘ite philosopher, and some consider him to be associated with the Mu‘tazilite school of thought. A study of available proofs demonstrates that there are several religious and historical reasons suggesting his attachment to each of these schools. However, meticulous scrutiny reveals that he followed a particular kind of Shi‘ism which was prevalent in his own time called “Muhibbi Shi‘ism” and the “Mu‘tazilite School of Baghdad”. A synthesis of these two trends demonstrates that he was a believer in a religious school called the Mu‘tazilite Shi‘ism. Manuscript profile
