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Open Access Article

1 - Classification of Sciences in Ikhwan al-Safa and Farabi
Seyyed Ahmad Hosseinee Mehdi Amiri

Although many philosophers have spoken of the classification of sciences, none have referred to a single one agreed upon by all. Here, both the source of division and the divisions are different from each other in each classification, when classifying sciences, Ikhwan a More

Although many philosophers have spoken of the classification of sciences, none have referred to a single one agreed upon by all. Here, both the source of division and the divisions are different from each other in each classification, when classifying sciences, Ikhwan al-Safa consider pure types of knowledge and, initially, divide them into two theoretical and practical arts. However, Farabi divides scientific rather than pure types of knowledge and classifies them into two instrumental and non-instrumental sciences based on their functions. In the classification of Ikhwan al-Safa, drawing on the neo-Platonic approach, the place of the soul, politics, logic, and ethics are different from that in the classification of the Peripatetics, such as Farabi. The most important basis for classification of sciences in the view of Ikhwan al-Safa is the end. Nevertheless, similar to Aristotle, Farabi relies on two main criteria for the classification of sciences: end and subject. This paper, in addition to examining the differences between Ikhwan al-Safa and Farabi in their classification of sciences, discusses the specific place of some of sciences from their points of view. Manuscript profile

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2 - Anthropomorphism and Transcendence in Ibn Arabi and Spinoza
Abdulrazzaq Hessamifar Pedram Pourmehran

Anthropomorphism and transcendence are related to the quality of Man’s perception of Divine Names and Attributes. The roots of this discussion can be traced back in divine revelation and holy books. In the world of Islam, the anthropomorphic and transcendental verses of More

Anthropomorphism and transcendence are related to the quality of Man’s perception of Divine Names and Attributes. The roots of this discussion can be traced back in divine revelation and holy books. In the world of Islam, the anthropomorphic and transcendental verses of the Qur’an have provided the context for several discussions among Muslim mutikallimun. During the Christian Middle Ages, the Holy Book and the thoughts of the philosophers of that period concerning affirmative and negative methods of knowing God promoted some debates about the Divine Attributes. Ibn Arabi and Spinoza are two philosophers from two different philosophical traditions: one is an intuitive gnosis and the other is a rationalist philosopher; however, both of them deal with the knowledge of God and His Names and Attributes based on a monistic approach. Moreover, both of them follow the same approach to anthropomorphism and transcendence and believe in them. In the present paper, the writers initially present the ideas of Ibn Arabi and Spinoza about anthropomorphism and transcendence and then proceed to analyze and compare them. Manuscript profile

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3 - The Body-Soul Relation in the Transcendent Philosophy and Ibn Arabi’s School
Mohammad Miri

There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. More

There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. At the same time, while accepting the existence of a huge gap between the rational soul and corporeal body, they emphasize that the existence of the steam-like spirit is not enough to establish the body-soul relation and argue that the existence of an Ideal body and level, which stands between the steam-like spirit and rational soul, is necessary for this relation to be realized. Accordingly, based on the views of both schools, the intellectual and rational soul possesses three bodies which appear alongside each other vertically. That is, it first belongs to the Ideal body, then to the steam-like spirit, and then to corporeal body. In other words, the rational soul administers the corporeal body through two intermediaries, namely, the Ideal body and the steam-like spirit. Moreover, both the Transcendent Philosophy and Ibn Arabi’s school explain the place of the rational soul, Ideal body, steam-like spirit, and corporeal body as the levels of the microcosm and the correspondence of each with the levels of macrocosm based on the principle of the “correspondence of macrocosm and microcosm”. Manuscript profile

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4 - A Critical Study and Analysis of Kant’s Ideas concerning the Validity of Categorical Imperative based on Mulla Sadra’s View
Hossein Qasemi

The study of moral propositions and their nature has attracted the attention of philosophers since long ago. Whether these propositions enjoy sufficient flexibility in terms of content is one of the problems discussed in the field of philosophy of ethics. In the West, t More

The study of moral propositions and their nature has attracted the attention of philosophers since long ago. Whether these propositions enjoy sufficient flexibility in terms of content is one of the problems discussed in the field of philosophy of ethics. In the West, the modern philosopher, Kant, believed that moral propositions should enjoy a categorical nature. In his view, determining moral acts by any factor other than the “moral law” will result in subordinating them to the subjective will. His insistence on the validity of the categorical imperative originates in purifying practical wisdom from all empirical factors such as hedonism, sentimentalism, God’s Will, and intellectual perfection. Moreover, he sought the “end” and “good” in man’s nature. Accordingly, the law of ethics and the objective principle of act are introduced as the bases of the categorical imperative and, as a result, all other factors are invalidated. In other fields of philosophy, particularly, in Mulla Sadra’s philosophy, the emphasis on the categorical nature of moral judgments is seriously criticized. Mulla Sadra rejects not only Kant’s a priori interpretation of practical reason but also his interpretation of the good and the end. Alongside moral facts, Mulla Sadra speaks of individual and social differences and, as a result, accepts several levels of being in lower realms of human beings. All these plural beings affect the validity of particular and unnecessary judgments and challenge Kant’s categorical ideas. The present paper analyzes Kant’s view of the categorical imperative and, then, criticizes it relying on the philosophical ideas of Mulla Sadra and some of the commentators of Kant. Manuscript profile

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5 - Hakim Sabziwari’s Impact on the School of Tehran: Continuity of the Qajar Philosophical School of Isfahan
Mohammad Javad Sami Saeed Rahimian

The present study examines the quality of the realization of Islamic schools of philosophy in the Iranian cultural field between eighth and thirteenth centuries (AH). Initially, the authors discuss the development of such schools from the “Philosophical School of Shiraz More

The present study examines the quality of the realization of Islamic schools of philosophy in the Iranian cultural field between eighth and thirteenth centuries (AH). Initially, the authors discuss the development of such schools from the “Philosophical School of Shiraz (represented by Qutb al-Din Shirazi and Sadr al-Din Dashtaki) to the “School of Safavid Isfahan (represented by Mir Damad and Mulla Sadra) and from there to the School of Qajar Isfahan (represented by Mulla Ali Nuri and Mulla Isma’il Khwajavi), and finally to the “School of Tehran” (represented by Mulla Ali Mudarris Zunuzi, Mulla Mohammad Reza Ghomshei, and Hakim Jilwah). Then they deal with the key role of Hakim Sabziwari in the development of the third school in the School of Tehran. Clearly, because of the chosen period, there is no place for focusing on the schools preceding the philosophical school of Shiraz, such as “School of Maragheh” (represented by Khawaja Nasir al-Din Tusi) or the schools succeeding the School of Tehran, such as the “Neo-Sadrian School” (represented by ‘Allamah Tabataba’i). In line with the purpose of the study, the authors have tried to refer to the specific features of the four target schools, the social conditions dominating the society, and the reasons behind people’s referring to the distinguished philosophers and scholars of each school. Following a library method of research and a comparative design, this study demonstrates that the rulers’ coercion and cruelty and the scholars’ attempts at granting legitimacy to their acts and following them were the main causes of the creation of certain pseudo-parties and centers around spiritual authorities in the garb of philosophers and Sufis. Manuscript profile

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6 - Sinian Transcendent Philosophy: Ibn Sīnā’s Move from Peripatetic Philosophy to Transcendent Philosophy
Mostafa Momeni

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written o More

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written on the basis of the principles of Peripatetic philosophy. However, the question is whether one can find some indications of his departure from this school of philosophy in the same works. Ibn Sīnā neither remained a Peripatetic philosopher nor followed Peripatetic thoughts to the end of his life. Through coining the term “Transcendent Philosophy” for his own school and inviting the seekers of truths to follow it in order to have an accurate grasp of what they sought for, Ibn Sīnā added a completely new dimension to his identity. Finally, the Transcendent Philosophy reached its peak of development in Sadrian thoughts. Here, the author intends to explain the “transcendence of Sinian philosophy” and, at the same time, trace the roots of the principles of the Transcendent Philosophy in Sinian philosophy and highlight them in his works and words. Although the political occupations of Ibn Sīnā and his short life did not allow him to provide a new synthesis of such principles, he managed to pave the way for the creation of the Transcendent Philosophy by his successors. Manuscript profile

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7 - Dilthey’s Lifeworld, Mullā Ṣadrā’s Transcendent Philosophy, and the Possibility of Transcendent Human Sciences
Ali Fathi

The influential role of Dilthey is unparalled in theories in the field of human sciences. He contrasted methodological hermeneutics with the positivist method of natural sciences and stated that, as all natural sciences share a single method, hermeneutics functions as a More

The influential role of Dilthey is unparalled in theories in the field of human sciences. He contrasted methodological hermeneutics with the positivist method of natural sciences and stated that, as all natural sciences share a single method, hermeneutics functions as a method employed by all human sciences. Through distinguishing human and natural sciences from each other and in order to emphasize that each enjoys an independent identity and demonstrate that the concerns of the two fields are different from each other, Dilthey stipulated that human sciences deal with the world of life, lived experience, or the same lifeworld. The world of nature is a mechanical one, while the living world or life world is alive and dynamic and, thus, the method of treating it is different from that of natural sciences. Using a comparative method, in this paper the author has tried to use the concept of lifeworld in Dilthey’s philosophy as an incentive to explore Mullā Ṣadrā’s Transcendent Philosophy. Moreover, relying on some of his philosophical principles, such as the principiality of existence, gradation of existence, and the trans-substantial motion as well as his explanation of the concept of free will, developmental process of the soul, graded unity of the knower and the known, and the theory of t’awīl, the author has discussed the concept of “transcendent life” in Mullā Ṣadrā’s philosophy. Finally, he has tried to demonstrate how one could explain the necessary conditions for the possibility of “transcendent human sciences” in the light of the above-mentioned principles and concepts. Manuscript profile

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8 - Purpose of Rational Training in Heraclitus’ Logos-Centered Philosophy
Maryam Barati Rezaali Norozy

20.1001.1.20089589.1400.12.1.2.8

The purpose of the present study is to introduce some practical solutions to the problem of transgression in society through benefitting from the teleology of the rational training of Heraclitus, the Greek pre-Socratic philosopher. This qualitative study was carried out More

The purpose of the present study is to introduce some practical solutions to the problem of transgression in society through benefitting from the teleology of the rational training of Heraclitus, the Greek pre-Socratic philosopher. This qualitative study was carried out following Frankena’s practical syllogism. In doing so, the researchers firstly investigated Heraclitus’ works and extracted the related discussions. Next, in order to gain access to the ultimate and intermediary goals of rational training, they considered an initial must as the premise of the first deduction and, then, based on a realist philosophical proposition as the second premise of the practical syllogism, its conclusion, which is the same ultimate goal of rational training in Heraclitus’ logos-centered philosophy, was extracted. Finally, based on this ultimate goal and other philosophical principles, they inferred the intermediary goals of Heraclitus’ rational training and, given the findings, presented some strategies for establishing the culture of normativeness. The findings of the study indicate that the end of rational training in Heraclitus’ view is to connect to logos (universal intellect) and to learn about it so that Man can discover the principles and rules of the universal intellect, move ahead accordingly, and attain perfection. Hence, it can be said that attaining the knowledge of laws is the first goal in the process of solving the problem of norm-breaking and moving towards the ideal society based on the laws. Moreover, given the intermediary goals of Heraclitus’ rational training, it can be concluded that, in order to attain knowledge and act according to the norms, rational training must be realized at three levels: cognitive, including self-knowledge and social understanding; strategic, including reference-orientedness, and ethical, including fighting against whims and developing good behavior. In this way, one can overcome the problem of transgression or norm-breaking. Manuscript profile

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9 - Genealogy and Identity of the World of Suspended Ideas in Illuminationist Philosophy
Seyyed Mohammadali Dibaji

20.1001.1.20089589.1400.12.1.3.9

The theory of suspended ideas is one of Suhrawardī’s most important philosophical innovations. Several challenging queries have been ventured regarding this theory; for example, questions have been raised about the identity of this world in the hierarchy of the realms o More

The theory of suspended ideas is one of Suhrawardī’s most important philosophical innovations. Several challenging queries have been ventured regarding this theory; for example, questions have been raised about the identity of this world in the hierarchy of the realms of being. This question, in its Illuminationist sense, has been posed as follows: Is the identity of this world of the type of light, darkness, or a combination of both of them? Another question asks whether this theory is related to the legacy of Islamic philosophy, wisdom, and kalām, and to which views it leads in its genealogical sense in the history of these three disciplines. The findings of the present study indicate that the discussions of the faculty of imagination in Fārābī’s philosophy, imagination and spherical souls in Ibn Sīnā’s philosophy, the belief in Purgatory in Islamic kalām, and the theory of allegory in gnosis are the philosophical and ideological legacies which have influenced the explanation of this theory. On the other hand, resorting to Suhrawardī’s principles and arguments to explain this theory and the identity of the world of Ideas indicates that the existents of the world possess collective modal ideas and both luminous and dark identities. Manuscript profile

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10 - The Influence of Social Conditions on Mullā Ṣadrā’s Classification of Sciences
Fatemeh Jamshidi Nasrin Serajipour

20.1001.1.20089589.1400.12.3.5.5

During the Safavid era, at the time of Mullā Ṣadrā and upon the rise of court-jurisprudents and pseudo-mysticism, true sciences such as jurisprudence, philosophy, and gnosis were in seclusion. Mullā Ṣadrā, as a religious scholar who was familiar with the philosophical a More

During the Safavid era, at the time of Mullā Ṣadrā and upon the rise of court-jurisprudents and pseudo-mysticism, true sciences such as jurisprudence, philosophy, and gnosis were in seclusion. Mullā Ṣadrā, as a religious scholar who was familiar with the philosophical and gnostic ideas before him, tried to eliminate philosophical confusion from the scientific society and oppose this fallacious approach. Hence, he established a new philosophical system in order to bring all previous thoughts together in a consistent manner. In fact, he aimed to clarify the place of true knowledge and the ways of attaining it for society through establishing his own school of philosophy. The classification of sciences is one of the fundamental problems in any philosophical system. However, it is emphasized that each system of philosophy and the collection of its problems are influenced by the social conditions of their time. Similarly, Mullā Ṣadrā’s classification reflects his social concerns and has been developed in response to the social needs of his time and directing them towards true sciences. He has provided a specific classification of sciences in each of the three periods of his scientific life. He followed a peripatetic approach during the first period, an Illuminationist approach during the second one, and a transcendent approach during the third period, which reflected the height of his philosophical maturity. This paper aims to investigate Mullā Ṣadrā’s classification of sciences during each of the three periods of his scientific life and demonstrate how each was influenced by the social conditions of his time, and how each responded to the existing societal needs. Manuscript profile

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11 - The Role of Religious Beliefs of Khwajah Naṣīr al-Dīn Ṭūsī in his Association with and Dissociation from the Ismā‘īlīs
Seyyed Mohsen Hosseini Einullah Khademi Hoorieh Shojaee Baghini Mohammad Vahid Samimi

20.1001.1.20089589.1401.13.1.4.7

A collection of factors underlay Khwajah Naṣīr al-Dīn Ṭūsī’s association with and dissociation from the Ismā‘īlī sect. This paper aims to disclose the role of his religious beliefs in his interactions with this religious sect. Ṭūsī’s education was completed in an atmosp More

A collection of factors underlay Khwajah Naṣīr al-Dīn Ṭūsī’s association with and dissociation from the Ismā‘īlī sect. This paper aims to disclose the role of his religious beliefs in his interactions with this religious sect. Ṭūsī’s education was completed in an atmosphere of Twelver Shi‘ite philosophy, but in his youth he was also disenchanted with the existing imitative beliefs and dogmatic emphasis on extrinsic features of Sharī‘ah. This led him to develop an interest in some Ismā‘īlī teachings such as their attention to the esoteric meaning of religious texts and join this sect in response to their invitation. Of course, the undesirable conditions in the political-religious geography of the east of the Islamic world had also limited Ṭūsī’s choices. Nevertheless, based on some historical reports of the time of his relationship with the Ismā‘īlīs and some of his works that had been written in conformity with Ismā‘īlī ideas, it can be said that he had some ideological disagreements with them after joining the sect. His reaction after his separation from the Ismā‘īlīs, whom he has introduced as atheists and non-Muslims in his Kalāmī books, demonstrate his ideological conflicts with this sect. In fact, Ṭūsī joined the Ismā‘īlīs in his youth because of his religious ideas and, later, separated from them for the same reason. He revealed his ideological opposition to them in his Kalāmī written works. Manuscript profile

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12 - A Critique of the Theory of the End of Comparative Philosophy Based on Steven Burik’s View
Maryam Parvizi Ghasem Pourhasan

20.1001.1.20089589.1402.14.1.1.1

Since the coinage of the term “comparative philosophy” several views have been propounded concerning its whatness, principles, and function. Some thinkers emphasize the end of comparative philosophy, and some others insist on its significance and necessity. There are st More

Since the coinage of the term “comparative philosophy” several views have been propounded concerning its whatness, principles, and function. Some thinkers emphasize the end of comparative philosophy, and some others insist on its significance and necessity. There are still others who advocate the beginning of some basic changes in this school from Europe-centeredness to interaction and dialog with others. However, the word “end” has different meanings the investigation of which could lead to three main meanings and referents for it: 1) essential impossibility: the followers of this theory believe that comparative philosophy suffers from an important defect called “impossibility in essence” because of its internal problems and shortages and should not have been formed at all; 2) appearance of all possibilities and actualization of all potencies and abilities, which emphasizes the principle of progress and perfection; 3) end of the past and a new beginning. Following an analytic-descriptive method and relying on Steven Burik’s viewpoint, the present study investigates and evaluates the theory of the end of comparative philosophy based on these three meanings. Apparently, what opponents of comparative philosophy emphasize is end in the first sense because they believe that this kind of philosophy has become “Europe-centered” and cannot enter any dialog or interaction with other scientific traditions and systems. Accordingly, it conceptually enjoys a kind of essential impossibility. Nevertheless, unlike the opponents, Burik believes that comparative philosophy is necessary for stopping the East’s isolation and the growth of Europe-centeredness. Through adopting a critical approach to the “previous comparative philosophy” because of its Europe-centeredness, he pays attention to the “future comparative philosophy”, which bears two responsibilities: 1) maintaining various methods of thinking and 2) facilitating the relationship between these methods without reducing one to another. Manuscript profile

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13 - A Study of the Historical Development of the Notion of Platonic-Aristotelean Agape and Love in Fārābī and Ṭūsī (In the Realm of Human Relationships)
Fereshteh Abolhassani Niaraki

20.1001.1.20089589.1402.13.4.4.7

The present study provides a description and analysis of the historical development of the notion of Aristotelean-Platonic agape (love) in the philosophical thoughts of Fārābī and Khwājah Nasīr al-Dīn Ṭūsī. Following a historical method, the author deals with the reason More

The present study provides a description and analysis of the historical development of the notion of Aristotelean-Platonic agape (love) in the philosophical thoughts of Fārābī and Khwājah Nasīr al-Dīn Ṭūsī. Following a historical method, the author deals with the reasons behind this development in addition to describing it. The discussion of friendship (agape) in Aristotle’s philosophy is propounded in his Nichomachean Ethics, where some traces of Platonic notion are also observable. This discussion was transformed in Islamic Philosophy in certain respects, including the variety of the beloved (and the most beloved), individualistic or socialist aspect, and selfishness or selflessness aspect. Regarding the variety of the beloved, the discussion has moved from virtue-based friendship (agape) to the love of the Wise (God). As to its range, one can observe a change of dialog form social-political friendship to agape as an internal characteristic with individual and social effects. Moreover, it has moved beyond selfishness and selflessness and, in conformity with the principle of congruence, reached the love from Him (Godly). The influential views of such thinkers as Plotinus; the role of religion, culture, and gnosis, and the ideas of Ibn Sīnā, Ibn Miskawayh, and Suhrawardī are of great importance in explaining this development. The particular philosophical and Kalāmī principles of Fārābī and Ṭūsī as well as some of their ethical views are the most important factors in the interpretation of the underlying reasons of the mentioned development. Manuscript profile

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14 - Husserl’s Philosophical-Historical Narration of the Origin of Psychologism and the Necessity of Transcendental Turn
Ali Fathi

20.1001.1.20089589.1401.13.2.2.7

In the Crisis of European Sciences and Transcendental Phenomenology, Husserl has tried to disclose the origin of psychologism in the history of modern philosophy. Phenomenological psychology not only provides a basis for empirical psychology but can also function as an More

In the Crisis of European Sciences and Transcendental Phenomenology, Husserl has tried to disclose the origin of psychologism in the history of modern philosophy. Phenomenological psychology not only provides a basis for empirical psychology but can also function as an introduction to transcendental phenomenology. In his philosophical narration of the historical development of the concept of psychologism, Husserl refers to John Locke and states that Barkley and Hume advocated Locke’s views. Locke’s psychological studies come at the service of transcendental concept, which had been formulated by Descartes in his Meditations on First Philosophy for the first time. In his view, metaphysics can show that the whole reality of the world and everything that exists is nothing more than our cognitive acts. It is at this point that it is necessary to pay attention to transcendental affairs. Descartes’ methodological skepticism was the first method used for posing the transcendental subject, and his description of cogito ergo (I think) provided the first conceptual formulation for it. John Locke replaced the pure transcendental mind of Descartes with the human mind. Nevertheless, he continued his study of the human mind through intrinsic experience because of an unconscious transcendental-philosophical concern. However, knowingly or unknowingly, he fell in the trap of psychologism. Following a historical and, in a way, completely philosophical approach, Husserl showed how the rays of attention to transcendental affairs emerged for the first time in Cartesian philosophy and, then, in the conflict between rationalism and empiricism. He also demonstrated how, after the growth of this attention in Kantian transcendental philosophy, it came to fruition in Husserl’s phenomenological philosophy. Manuscript profile

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15 - Role of Moral Character in Responsibility in Aristotle and Thomas Aquinas
Rahim Nobahar Mansooreh Ghanbarian Banooee

20.1001.1.20089589.1402.14.1.2.2

Aristotle’s theory of moral responsibility, as a pioneer theory of ethics of virtue, presents a new approach to responsibility because of its particular attention to moral conduct. Aquinas, a follower of Aristotle, has provided a new interpretation of moral responsibili More

Aristotle’s theory of moral responsibility, as a pioneer theory of ethics of virtue, presents a new approach to responsibility because of its particular attention to moral conduct. Aquinas, a follower of Aristotle, has provided a new interpretation of moral responsibility with an emphasis on character and a focus on completely voluntary human acts and the role of apriori reflection on act. In the views of these two philosophers, moral agent is an agent who possesses knowledge, personality vice, and the ability to perform completely voluntary acts. Accordingly, children and animals are never subjected to moral evaluations because they lack such moral capacities and characters. Aristotle and Aquinas believe that the realm of moral agents, in addition to evil and virtuous people, includes restrained and non-restrained ones. Following a descriptive-analytic method, the present paper investigates the conditions under which the acts of moral agents are subjected to ethical evaluations in the views of Aristotle and Aquinas. Based on the findings of this study, those acts that become the subjects of moral responsibility must be done voluntarily based on the moral character of the agent as a non-accidental stimulus for act, even if they do not originate in deliberation and are not based on prior decision making. This is because sudden acts also originate in certain sources and function as clear references for moral evaluations. Manuscript profile

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16 - A Short History of Sharḥ al-Manẓūmah and its Use as a Textbook in Iran and in the World
Mohammad Mahdi Kamali

20.1001.1.20089589.1402.14.2.3.5

It is more than 200 years since the monumental book of Sharḥ al-manẓūmah was written by Mullā Hādī Sabziwārī, the prominent philosopher in the field of the Transcendent Philosophy. During these 200 years, this book has always functioned as one of the most important text More

It is more than 200 years since the monumental book of Sharḥ al-manẓūmah was written by Mullā Hādī Sabziwārī, the prominent philosopher in the field of the Transcendent Philosophy. During these 200 years, this book has always functioned as one of the most important texts in various seminaries and philosophy centers in Iran and in the world, and no other work, whether in the style of Sharḥ al-manẓūmah itself or in another style, has ever been able to replace it. What has resulted in the fame and endurance of this book is, firstly, the supreme scientific and spiritual character of its writer and, secondly, its expression of content in the poetic style for the first time; its comprehensiveness in terms of various philosophical problems and views; its innovative style; its concise but precise nature; its frequent use as a textbook by its writer; the existence of various glosses and commentaries on this work, and its being used as a textbook by several prominent teachers over time. In this paper, while dealing with the place of Sharḥ al-manẓūmah among similar works and its advantages and reasons for longevity in academic centers, the authors have provided a report of the history of this book, the quality of its teaching in Iran and in the whole world, and introduced its distinguished teachers during different periods in different educational centers. Manuscript profile

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