Khajo Nasirid-dini Ɗusi

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Khajo Nasirid-dini Ɗusi

Khajo nasirid-dini ɗusi wanda ya rayuwa daga shekarar 597-672 hijira ƙamari. Khajo ya kasance daga shahararrun fitattun malaman kalam na shi'a a ƙarni bakwai, wani babban jigo cikin raya falsafa tare da ƙirƙirar sababbin hanyoyi da minhajin falsafa cikin ilimin kalam a shi'a. ba'arin malaman shi'a misalin Allama Hilli, Ibn Maisam Baharani da Ƙuɗubud-dini Shirazi sun kasance daga almajiransa.

Nasirid-dini ɗusi ya rubuta risaloli masu tarin yawa cikin fannonin ilimi daga akhlaƙ, manɗiƙ, falsafa, kalam, lissafi da ilimin sanin taurari. Littafin Akhlaƙ Nasiri, Ausaful Al-ishraf, Asasul Al-iƙtibas, Sharhul Al-isharat, Tajridul Al-itiƙad, Jami'ul Al-hisab da kuma shahararren littafin nan mai suna Ziju Ilakhani da Tazkiratu Fi Ilmi Al-hai'a a fannin ilimin taurari suna daga cikin muhimman litattafansa. Haka nan malamin ya samar da ɗakin nazari a tsaunin garin maraga wanda yake ɗauke da litattafai mujalladi ɗari huɗu.

Ana cewa Khajo Nasirid-dini yanayi siyasa ya tilasta masa zama tare da bada haɗin kai ga sarakunan lokacinsa, sai dai cewa hakan ya taimaka masa wajen wallafa litattafai masu yawan gaske, alal misali cikin tafiya da tare da aiki tare da Holako, ya yi amfani da wannan dama cikin tseratar da litattafan muslunci da halaka, sakamakon matakai d aya ɗauka bayan wani lokaci Magul sai rungumi addinin muslunci tare da muslunta. Haka nan hallararsa cikin al'amarin fatahu bagdad ta hannun Magul ya kasance sababin raguwar hare-hare da kashe fararen hula da kuma tseratar da rayuwar malamai masu yawan gaske daga kashe su.

Khajo Nasirid-dini ya rasu a garin bagdad, bisa wasiyyarsa a binne shi a haramin kazimaini. Ranar biyar ga watan Isfandi ita ranar zagayowar ranar haihuwarsa, an rubuta wannan rana cikin kalandar jamhuriyar muslunci ta Iran matsayin ranar tunawa da masana ranar injiniya.

Rayuwa

Muhammad ɗan Muhammad ɗan Hassan, wanda ya shahara da Khajo Nasirid-dini ɗusi wanda aka haife shi a garin Ɗus ranar 11 ga watan jimada awwal shekara ta 597 hijira ƙamari.[1] ya koyi karatun kur'ani mai girma, ilimin sarfu da nahawu da ladubba tun yana yaro ƙarami. Bayan nan tare da nusantarwa daga mahaifinsa ya koyi muƙaddima da share fage ilimin lissafi a wurin Kamalud-dini Muhammad [Tsokaci 1]. Haka nan ya koyi ilimin fiƙihu da hadisi a hannun kakansa wanda ya kasance daga manyan malaman fiƙihu da hadisi a zamaninsa.[2] ɗaya daga cikin malaminsa ya kasance baffansa wanda ake kira Nurud-dini Ali Ɗan Muhammad Shi'i ya yi karantu manɗik da hikima a hannunsa.[3]

Bayan rasuwar mahaifinsa sai ya tashi daga garin Ɗus ya koma Naishabur a wancan zamani wannan gari ya kasance matattarar malamai da masu nazarin ilimi.[4] ya yi karatun littafin Isharat littafin ilimin falsafa na Abu Ali Sina a wurin Faridud-dini Damad[Tsokaci 2] da littafin ƙanun cikin ilimin likitanci a wurin ƙuɗubud-dini Misri.[5] ya yi tarayya cikin majalisan darasussukan Sirajud-dini ƙamari, Abul Sa'adat Isfahani da sauran malamai.[6] haka kuma ya haɗu da Faridud-dini Aɗɗar a cikin wannan gari.[7] haka nan ya yi almajiranci a wurin Kamalud-dini ɗan Yunus Mosili ya samu gogewa a galibin fannonin ilimi musammam ilimin lissafi. ya yi karatun wani ɓangare daga littafin Al-gunya a wurin Salim Ɗan Badran Mazini Misri wanda ya kasance daga manya-manyan malaman fiƙihun imamiyya.[8]

Zuwa Ganuwowin Isma'iliyyawa

Khajo Nasirid-dini ɗusi, bayan hare-haren Magul kan ƙasar Iran da tsunduma cikin halin rashin zaman lafiya musamman a yankunan khurasan, tsawon wani lokacin ya dinga kewayawa garuruwa har zuwa lokacin da Nasirud-dini gwamnan khurasan ya gayyace shi zuwa ganuwar isma'iliyan ta cikin khurasan, sai ya tafi ƙahistan,[9] a wannan gari ne bisa izinin Nasirud-dini gwamnan khurasan ya rubuta littafin Tahzibul Al-Akhlaƙ Wa Taɗhirul Al-A'araƙ, Abu Ali Maskawaihi Razi ya fassara shi zuwa harshen farisanci, tare da ƙara wasu batutuwa ciki sannan ya sanyawa littafin suna Akhlaƙ Nasiri.[10] an wallafa wannan littafi daga shekara 630-632 hijira ƙamari.[11] haka nan ya rubuta littafi cikin ilimin hai'a mai suna Ar-risalatu Al-ma'iniyya, ya sama littafin wannan suna ne da sunan Mu'unid-dini ɗan Nasirid-dini gwamnan khurasan.[12] ganuwar isma'iliyan wannan sansani sojoji ne kaɗai ake ganin yake da ƙarfi da tanadin da zai iya tunkarar rundunar Magul. Daidai lokaci da garuruwa da suke ƙarƙashin khurasan da naishabur bakiɗayan sun faɗa hannun Magul amma ita ganuwar isma'liyan tsawon shekaru ta kasance tana gwabza yaƙi da Magul ba tare da miƙa wuya gare su ba.[13]

Ula'ud-dini Muhammad jagoran Isma'liyyawa bayan samun labarin zuwa Khajo Nasirudi-dini ɗusi wurin gwamnan khurasan, sai ya kirawo shi wurinsa tare da rakiyar gwamnan suka tafi ganuwar Mimun Doz jagoran Isma'iliyyawa ya tarbe shi cikin girmamawa, Khajo Nasirud-dini ɗusi har zuwa lokacin da ɗan Ula'ud-dini ya miƙa wuya ga Magul a hare-haren da suka kawo karo na biyu ha zauna a ganuwar Alemauti tare da shi.[14]

Ba'arin malaman tarihi sun tafi kan cewa zuwan Khajo Nasirud-dini da zaunawa da ya yi a ganuwowin isma'liyan ya kasance bisa tilasta ba bisa zaɓinsa ba, bari dai waɗannan sarakuna ne sua tilasta masa zuwa,[15] amma tare da haka Agha Sara'i cikin littafin Masamiratul Al-akhbar ya tafi kan cewa Khajo Ɗusi yana da babban matsayi da muƙami saki babu ƙaidi a wurin Isma'iliyyawa ta kai ga sakamakon girmamar matsayinsa a wurinsu sun bashi laƙabin shugaban dukkanin halittu.[16] waɗanda suka tafi kan cewa ya je wurin Isma'iliyya sakamakon tilasta masa zuwa da suka yi, kuma tare da haka suka jefa shi a kurkuku, sun jingina na da jumlolin masu kwarjini da ya yi a ƙarshen littafin Isharat wanda cikinsu ya bayyana yanayin halin da ya samu kansa da irin kokawa da ya yi matsananci hali.[17]

Khajo Tare da Holako Khan Magul

Bayan hare-haren Magul a karo na biyu ƙarƙashin kwamandancin holako da miƙa wuyan da ganuwar isma'iliyya, Khajo ya je fadar Holako.[18] a cewar Sayyid Muhsin Amin, Khajo Ɗusi ba tare da kasancewar damar zaɓi ba ya yi aiki tare da Holako, lokacin da Magul suke kai hare-hare haƙiƙa gwamnati ba za ta iya tsayuwa gabansu ba haka mutanen gari, daidai wannan lokaci Khajo ya yi baƙin ƙoƙari cikin kare gadon muslunci daga ɓacewa da halaka, sakamakon matakan da ya dinga ɗauka ne daga ƙarshe su kansu Magul suka rungumi addini muslunci tare da muslunta.[19] Khajo ɗusi ya kasance tare da Holako a hare-haren da ya kai bagdad a shekara ta 655 hijira ƙamari.[20]

Kafa Madakata (obserɓatory) Da ɗakin Nazari A Garin Maraga

Khajo Nasirid-dini bayan garin bagdad ya faɗa hannun Holako, sai ya bada shawarar gina Madakata (observatory); bisa la'akari da kwarewar da Khajo yake da ita a fannin ilimin taurari gina wannan wuri zai taimaka cikin tsinkayen taurari da kuma ankarar da sarki tare da duba masa tsawon rayuwa da zai yi da shi da zuriyarsa.[21] sai Holako ya yarda da wannan shawara aka fara ginin wannan wuri a shekarar 657 hijira ƙamari.[22] a cewar Sayyid Muhsin Amin, Khajo Nasir ya mayar da Madakata matsayin matattarar masana da haka ya tsearatr da su daga kisa da kuma amfani da wannan wuri cikin tattara adad mai yawa daga litattafai da cetonsu daga lalacewa da ɓacewa.[23] ginin wannan wuri ya cigaba har zuwa ƙarshen rayuwarsa, bayan zuwan sarki Ziju Ilakhani sai wannan wuri ya koma ana kiransa da sunan Ziju Ilakhani.[24][Tsokaci 3]

Khajo Nasirid-dini ya gina babban ɗakin nazari a kusa da Madakata na maraga, sannan ƙarƙashin izinin Holako an ajiye litattafai masu ƙima na ilimi da aka ciyo ganimar su daga bagdad, dimashƙi, mosul da khurasan, shi kansa Khajo ya kasance yana aikawa sassa daban-daban a sayo litattafai masu ƙima da amfani a ajiye a wannan ɗaƙin nazari.[25] ba'arin malaman tarihi sun yi imani cewa an ajiye kusan litattafai dubu ɗari huɗu a ɗaƙin nazari na maraga.[26] cikin ɗakin nazari na Madakata, akwai litattafai da aka rubuta su cikin harshen sinanci , magul, sankusarit, ashuri da larabci aka kuma tarjama su zuwa harshen farisanci tare da sahhale waɗannan littafai ga masana domin samun damar bincike da nazari, wannan wuri na Madakata ya kasance wata babbar cibiyar ilimi a wancan zamani da ake koyarda fannoni daban-daban na ilimi daga ilimin lissafi, sanin taurari da ilimin ɗabi'a.[27]

Halarta Fatahu Bagdad

Ibn Taimiyya (Rayuwa: 661-728. h. ƙ) ɗaya daga cikin malaman ahlus-sunna ya yi da'awar cewa an kashe halifan bagdad bisa umarnin Nasirid-dini ɗusi;[28] sai dia cewa ba'arin masu bincike bisa dogara da madogaran bincike kafin Ibn Taimiyya da kuma rashin samun cikakkiyar shaida kan wannan magana, sun ƙaryata wannan magana tare da siffanta ta da zallan tuhuma kan Nasirid-dini Ɗusi, sannan akwai tsammanin cewa litattafai da suka kawo wannan magana bayan Ibn Taimiyya sun biye masa ne kawai kan wannan tuhuma.[29] ba'arin masu nazari sun tafi kan cewa Nasirid-dini ɗusi lokacin fatahu bagdad a hannun Magul ya bada babbar gudummawa cikin rage adadin hare-hare da kashe fafaren hula, ƙarƙashin taimakonsa ne da yawa-yawan malamai suka tsira daga kisa a hannun Magul.[30]

Wafati

Allah ya karɓi ran Khajo Nasirid-dini daidai lokacin da ya shagaltu da daidaita al'amuran waƙafi da masana a garin bagdad, a ranar 18 ga watan zil hijja shekara ta 672 hijira ƙamari, bisa wasiyyar da ya yi an binne shi a haramin kazimaini.[31] haka nan ya yi wasiyya da kada a sanya duk wata alama a ƙabari da take nuna bunƙasarsa a fagen ilimi, a taƙaitu da rubuta ayar kur'ani da take cewa: /«و کَلبُهُم باسِطٌ ذِراعَیهِ بِالوَصید»[32] kan saman dutsen ƙabarinsa.[33]

Mazhaba

Akwai shaidu masu tarin yawa da suke tabbatar da kasancewar Nasirud-dini Ɗusi matsayin mabiyin mazhabar shi'a isna ashari, ya yi ishara da imamai sha biyu da kuma bahasin kan wajabcin ismarsu cikin galibin litattafansa daga jumlarsu akwai littafin Tajridul Al-itiƙad.[34] hakan nan ya rubutu risaloli na musammam kan wannan batu da za iya dogara da risalar "Al-firƙa An-najiya" da "Risatun Fi Hasril Al-haƙƙi Bi Maƙalatil Al-imamiyya" da risalar "Al-isna Ashariyya) da "Risalatun Fil Al-imama".[35] tare da haka a cikin fihirisar jerin adadin rubuce-rubucensa akwai wata risala da ake dangantawa zuwa gare shi wacce ta ƙunshi koyarwar aƙidun isma'iliyya.[36]

Galibin malaman shi'a isna ashari sun yi inkari danganta asalin wannan littafi zuwa gare shi, amma ba'arin dandaƙe nazari da turawa masu nazarin muslunci , sun yi amanna kan cewa Khajo Nasirud-dini ɗusi a zamanin mulkin isma'liyya ysa samu wani nau'i daga tunanin sauya mazhaba.[37] wasu ba'ari bisa dogara da wannan littafi sun tafi kan cewa lokaci da ya gudu ya fake a ganuwar daular isma'iliyya ya karkata zuwa ga mazhabarsu sai dai cewa daga baya ya ƙara dawowa mazhabar shi'a isna ashari.[38]

Ba'arin marubuta suma sun tafi kan cewa Khajo ɗusi ya kasance ɗan imamiyya isna ashari da ya yi taƙiyya gajeran lokaci cikin isma'iliyya domin ceton rayuwarsa, hakan ya bashi damar shagaltuwa da rubuta litattafai.[39]Abdullahi Ni'ima ya bayyana cewa bayan rushewa ganuwar Isma'iliyya kai tsaye Khajo ya shelanta aƙidarsa ta isna ashari.[40]

Matsayi Na Ilimi

Allama Hilli: wannan malami (Khawaja Nasir) ya kasance mafificin zamaninsa cikin ilimin hankali... mafi mafi kyawawan halaye da na taba gani.[41]

Ana lissafa Khajo Nasirid-dini ɗusi matsayin tsaran Abu Ali sina a fagen ilimi, tare da bambancin kasancewar shi Abu Ali Sina ya cara da shahara a cikin ilimin likitanci shi kuma Khajo a fannin ilimin lissafi. [akwai buƙatar kawo madogara] wasu ba'ari sun yi da cewa kariyar da Khajo ɗusi ya bai wa Ibn Sina gaban suka da naƙadin da Fakhrur razi ya yi a kansa cikin littafin isharat, ya zama sanadin raya ilimin falsafa a wancan zamani.[42] haka nan ana ɗaukarsa matsayin mutumin da ya ƙirƙiri minhajin falsafa a cikin ilimin kalam shi'a.[43] Muɗahhari ya tafi kan cewa bakiɗayan rubuce-rubucen ilimin kalam bayan Khajo ya tasirantu da littafin Khajo Tajridul Al-itiƙad.[44] kan asasin bincike na wannan zamani, Khajo ɗusi a gafe guda ya kasance mai sharhi da kammala rubuce-rubucen masana falsafa da suka gabace shi, a ɗayan gefan kuma ya kasance tauraro abin kwaikwayo ga waɗanda suka zo a bayansa.[45]

Da yawa yawan maalaman muslunci haka turawan yamma masu nazari kan muslunci sun yabi Khajo Ɗusi.[46] maganganu daban-daban sun zo kan Khajo ɗusi da suke nuni kan girmamarsa da tunbatsa a fagen ilimi, ba'arinsu su ne: "Mafi alheri waɗanda suka zo daga baya shi ne Allama ɗusi"[47] "Sarkin masu dandaƙe bincike"[48] "Alfaharin masana hikima mai ƙarfafa masu daraja, mai taimakon al'uma da addini"[49] "Ma'abocin nazari da dandaƙe bincike ɗusi babban masanin hikima mai daraja"[50] "Mafi alherin waɗanda suka zo a baya kuma mai kammala magabata.[51]

Ranar biyar ga watan Isfandi itace ranar haihuwar Khajo Nasir, saboda tunawa da wannan babban malami an naɗawa wannan a cikin kalandar ƙasar Iran sunan ranar injiya, kuma a ko wace shekara daidai da zagayiwar wannan rana ana shirya tarurruka daban-daban..[52] haka nan ana akwai waƙoƙi da aka danganta su ga Nasir ɗusi , daga jumlarsu akwai waƙa mai baiti ruba'iyya da ta zo cikin Nameh Daneshwaran wace aka danganta ta gare shi. Sakamakon muna halin tafiya ya kai yaro ka da ka ce komai Game da yanayi da halin Khidir a wannan tafiya ka da ka ce komai Mu bama bakin komai, haka duniya ba komai ba ce, bamu san komai ba, babu wani baƙin ciki da damu, babu wani farin ciki, kai dai ka da ka ce komai.[53]

Almajiransa

Ba'arin almajiran Khajo Nasir ɗusi su ne kamar haka: 1.Allama Hilli, wanda ya kasance babban malamin fiƙihu da kalam (Wafati: 726. h. ƙ)ya yi karatun hikima a wurin ɗusi.[54] sannan ya rubuta sharki kan littafin Tajridul Al-itikad da ya sanyawa suna Kashful Al-murad. Wannan littafi ya kasance mafi shaharar sharhi da aka yi wa Tajridul Al-itiƙad.[55]

2.Ibn Maisam Bahrani, marubucin littafin Misbahul As-salikin (Sharhin nahajul balaga), masanin hikima da fannin lissafi, malamin kalam, almajrin Nasirud-dini ɗusi a fannin fiƙihu da hikima.[56]

3.Ƙudubud-dini shirazi (Wafati: 710. h. ƙ) zamanin da Khajo tare da rakiyar Holako suka je garin ƙazwin ya bishi maraga ya yi almajirci a hannunsa cikin fannin ilimin hai'a, lissafi, falsafa da likitanci. Khajo ya kira shi da tauraro da ƙudubin halittu.[57]

4.Sayyid Rukunud-dini (Hassan ɗan Sharafasha Alawi), ya kasance daga ɗaliban Khajo ɗusi ya yi kuma sharji kan ba'arin rubuce-rubucensa.[58]

5.Kamalud-dini Abdul-razaƙ Shaibani bagdadi (Rayuwa: 643-728. h. ƙ), wanda aka fi sani da sunan Ibn Al-fuwaɗ, daga marubutan tarihia ƙarni na bakwai, litattafan "Mujam Al-adab" da "Al-hawadisul Al-jami'a" sun kasance cikin rubuce-rubucensa, ya kasance mai kula da ɗaƙin nazari na Madakata garin maraga da ɗakin nazari na mustansiriya a ƙarshe-ƙarshen rayuwarsa.[59]

6.Imadud-dini Harbawi, wanda aka fi sani da Ibn Khawwam (Rayuwa: 643-728. h. ƙ), ya kasance tauraron zamaninsa a fannin ilimin lissafi da likitanci, ya kuma rubuta litattafai misalin "Fawa'idul Baha'iyya Fi ƙawa'idil Hisabiyya" da "Muƙaddime Dar ɗibbi".[60]

Rubuce-rubuce

Tushen ƙasida: Fihirisar Rubuce-rubucen Khajo Nasirid-dini Ɗusi

Adadin litattafai da risalolin Khajo Nasirid-dini ɗusi (Wafati: 672. h. ƙ) sun haura guda 184.[61] ya yi rubutu cikin mabambantan fannonin ilimi daga misalin lissafi, hai'a, aƙida, falsafa da irfani, manɗiƙ, fiƙihu, likitanci, baƙin ilimi da tafsirin kur'ani, galibin rubuce-rubucensa ya yi su ne cikin harshen larabci. Khajo Nasir, cikin muƙaddimar sharhin Isharat ya bata labarin irin baƙar wahalar da ya sha yayin talifin wannan littafi.[62] Ba'arin rubuce-rubucensa su ne kamar haka:

  • Tajridul Al-itiƙad: wannan littafi tun daga zamanin da aka yi talifinsa har zuwa yau ya kasance littafin da ake koyar da shi a hauzozin ilimi na shi'a a fagen ilimin kalam.[63] Khajo a cikin wannan littafi ya cuɗanya kalam da falsafa a haɗe, ya warware ma'aslolin kalam cikin hanyoyi da tsari na falsafa.[64]
  • Asasul Al-iƙtibas: wannan littafi ne cikin maudu'in manɗik da ya rubuta shi cikin harshen farisanci.[65] wasu ba'ari suna ganin wannan littafi bayan wani ɓangare daga littafin Al-shifa na Ibn Sina ya kasance daga mafi muhimmancin littafi da aka rubuta a maudu'in manɗik.[66]
  • Sharhul Al-isharat Wal Al-tanbihat Abu Ali: wannan littafi ya kasance daga matanan darasin hikima masha'iyya.Cite error: Invalid <ref> tag; invalid names, e.g. too many
  • Akhlaƙ Nasiri: tarjamar littafin Ɗaharatul Al-A'araƙ na Ibn Maskawaihi tare da ƙare-ƙare.[67]

Bayanin kula

  1. ↑ Neema, Falsafatul Al-Shi'a, 1987, shafi na 535.
  2. ↑ Al-Amin, Al-Ismailyoun wa Al-Mughol wa Nasir al-Din al-Tousi, 2005, shafi na 20-16.
  3. ↑ Al-Amin, Al-Ismailyoun wa Al-Mughol wa Nasir al-Din al-Tousi, 2005, shafi na 20.
  4. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 415.
  5. ↑ Nasir al-Din Tusi, Tensukh Nameh Ilkhani, 1363, ingantaccen gabatarwa, shafi na 15.
  6. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 415.
  7. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 415.
  8. ↑ Nasiruddin Tusi, Tensukh Nameh Ilkhani, 1363, shafi na 16.
  9. ↑ Nasiruddin Tusi, Tensukh Nameh Ilkhani, 1363, shafi na 17.
  10. ↑ Misali, duba: Agha Bozur Tehrani, al-Dhari'a, 1389 AH, juzu'i na 1, shafi na 381-381; Amin, Ayan Al-Shi'a, 1403 AH, juzu'i na 9, shafi na 415.
  11. ↑ Madrasi Razavi, Ahwal wa Asare Khwaja Nasiruddin, 1354, shafi na 9.
  12. ↑ Madrasi Razavi, Ahwal wa Asare Khwaja Nasiruddin, 1354, shafi na 9.
  13. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 415.
  14. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 415.
  15. ↑ Duba: "Khwaja Nasiruddin Tusi wa nakshe uh dar gustarashe tashayyu wa hifzi asare islami", shafi na 71
  16. ↑ Agh Sarai, Masamra al-Akhbar, 1362, shafi na 47
  17. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 415-416.
  18. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 416.
  19. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 416-417.
  20. ↑ Neema, Falsafatu Al-Shi'a, 1987, shafi na 540.
  21. ↑ Hassanzadeh Amoli, Hazar wa Yak Kalima, 1381 AH, shafi na 329.
  22. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaya, 1997, juzu'i na 17, shafi na 387.
  23. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 416-417.
  24. ↑ Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi na 417.
  25. ↑ Madrasi Razavi, Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi 50.
  26. ↑ Katabi, Faat al-Ofiyat, 1974, juzu'i na 3, shafi na 246-252; Zidan, Tarikh Al-Tamaddun al-Islami, 1914, juzu'i na 3, shafi na 214.
  27. ↑ Ajand, "karekarde do suye kitabe kuneh dar daure magul iran arayi wa kaitabedar," shafi na 10.
  28. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, juzu'i na 3, shafi na 445-446.
  29. ↑ Duba Salehi da Idrisi, "Khwaja Nasir al-Din Tusi wa fatahu bagdad", shafi na 115-120.
  30. ↑ Madrasi Razavi, Ahwale wa Asare Khawaja Nasir al-Din, 1354H, shafi na 27.
  31. ↑ Neema, Falsafatu Al-Shi'a: Hayatham wa Araoham, 1987, shafi na 531; Amin, Ayan al-Shia, 1986, juzu'i na 9, shafi.418; Tabbas Ibn Kathir dar bidaya wa nihaya ruze wafatu ura dawazdahom zil hijja nawaesh. 12 ga Zu al-Hijjah a cikin Al-Badaiya da Al-Nahaiya (1997 AD, Mujalladi na 17, shafi na 514).
  32. ↑ Fassara: Kuma karensu ya miqe hannuwansa biyu a kan kofa (kogon) (k:18).
  33. ↑ Azizi, Fadael wa Sireh Chardeh Masum (A.S) a cikin ayyukan ustaz Allameh Hassanzadeh Amoli, 1381, shafi na 402.
  34. ↑ Tusi, Tajrid al-Etiqad, 1407H, shafi na 293
  35. ↑ Neema, Falasafatu Al-Shi'a, 1987, shafi na 534.
  36. ↑ Yazdi da Ahmadnah, “Mazhab Khwaja Nasir al-Din Tusi wa Tasir An-Bar Ta'amul we ba Ismaili Nazzari,” shafi na 30-33.
  37. ↑ Yazdi da Ahmadnah, “Mazhab Khwaja Nasir al-Din Tusi wa Tasir An-Bar Ta'amul we ba Ismaili Nazzari,” shafi na 36.
  38. ↑ Duba: Doferi, Farhad, "Nasir al-Din Tusi wa Ismailiyan daure Alamut" dar majmueh makalat Ostad Beshr, markaz pajuheshi mirase maktub, 2014.
  39. ↑ Yazdi da Ahmadnah, “Mazhab Khwaja Nasir al-Din Tusi wa Tasir An-Bar Ta'amul we ba Ismaili Nazzari,” shafi na 36.
  40. ↑ Neema, Falasafatu Al-Shi'a, 1987, shafi na 535.
  41. ↑ Lahiji, Gohar Murad, 2003, shafi na 702.
  42. ↑ Ebrahimi Dinani, “Sukhanrani dar Saray Ahl Qalam,” shafi 11.
  43. ↑ نگاه کنید به: خسروپناه، «خواجه نصیر مؤسس کلام فلسفی» [1] و الاعسم و عمادی، «خواجه نصیر مبتکر روش فلسفی در کلام شیعه» [2]
  44. ↑ Motahhari, Ashna’i Ba Ulum Islami, juzu’i na 2, shafi na 57.
  45. ↑ Masoumi Hamadani, Ustad Bishr, 1391 AH, shafi na 12
  46. ↑ Duba: Farhat, Andishehaye Khwaja Nasiruddin Toosi Falsafi wa Kalami, 1389, shafi na 97.
  47. ↑ Mulla Sadra, Asfar, 1981, juzu'i na 2, shafi 149.
  48. ↑ Tehrani, Aghabozur, al-Dhari'a al-Tasanif al-Shia, 1389 AH, juzu'i na 37, shafi na 392.
  49. ↑ سایت گنجور، رضاقلی خان هدایت، تذکرة ریاض‌العارفینhttps://ganjoor.net/rhedayat/riazolarefin/rowze2/sh95
  50. ↑ Khomeini, Ruhollah, Sharh Arbaeen Hadith, Juzu'i na 1, shafi na 271.
  51. ↑ Khomeini, Ruhollah, Sharh Arbaeen Hadith, Juzu'i na 1, shafi na 661.
  52. ↑ «پنجم اسفند؛ روز مهندسی، یادبود خواجه نصیرالدین طوسی»، وبگاه آفتاب آنلاین.
  53. ↑ مطهری، یادداشتها، ج۱۵، ص۲۰۵.https://lms.motahari.ir/book-page/151/یادداشت‏ها،%20ج15?page=204
  54. ↑ Madrasi Razavi, Ahwale wa Asare Khawaja Nasir al-Din, 1354 AH, shafi na 238.
  55. ↑ Sadraei Khoei, Kitabe shinasi Tajrid al-Etiqad, 2013, shafi na 35.
  56. ↑ Khansari, Ruzat al-Janat, 1390 AH, juzu'i na 6, shafi na 302.
  57. ↑ Madrasi Razavi, Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi na 241 da 242.
  58. ↑ Madrasi Razavi, Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi na 249.
  59. ↑ Madrasi Razavi, Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi 252-257.
  60. ↑ Madrasi Razavi,Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi 257-261.
  61. ↑ Farhat, Andishehaye Falsafi wa Kalami Khwaja Nasiruddin Tusi, 2009, shafi na 71
  62. ↑ Nasir al-Din Tusi, Shahrah Asharat, Juzu'i na 2, shafi na 146.
  63. ↑ Alameh Hali, Kashf al-Morad, 1413 AH, gabatarwar da aka sake dubawa, shafi na 5.
  64. ↑ NasirulDin Tusi, Tajrid al-Itqad, 1407 H., Gabatarwar Mohaqeq, shafi na 71
  65. ↑ Madrasi Razavi, Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi 420.
  66. ↑ Madrasi Razavi, Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi 420.
  67. ↑ Madrasi Razavi Ahwale wa Asare Khwaja Nasiruddin, 1354, shafi na 9.

Tsokaci

  1. ↑ Kamaluyd-dini Muhammad Hasib Shahararren malamin lissafi kuma dalibin Afzaluddin Kashani
  2. ↑ Fariduddin Damad Nishaburi, daya daga cikin daliban Imam Fakhr Razi
  3. ↑ Kalmar Larabci Zig tana nufin littafin da masana ilmin taurari za su iya tantance yanayi da motsin taurari da taurari daga gare shi. Sannan kuma sunan kimiyya ne a cikin ka'idojin ilmin taurari da allon da aka samo kalandar daga gare ta. Dehkhoda, ƙamus, ƙarƙashin Zij

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