چکیده :
بیان مسئله: ادعای اصلی مقاله این است که در نسخۀ نویافتهای از تفسیر بحرالحقایق (نسخۀ شمارة 37 از کتابخانة حسن حُسنیپاشا) اطلاعات ارزشمندی از حیات و آثار نجم‌الدین رازی میتوان یافت.
نجم رازی در این گزارش مفصل، نخست استادان طریقت خود را بهتصریح با این ترتیب معرفی میکند: 1) شیخ مجدالدین بغدادی؛ 2) نجم‌الدین کبری؛ 3) تاجالدین اُشنُهی؛ 4) شهابالدین سهروردی.
او به سبک عالمان رجال و حدیث، نوع و مدت مصاحبت، نوع اجازهنامۀ دریافتی از شیخ، تاریخ تلمّذ و حتی سبب تقدم و تاخّر آنها در ذکر را میآورد که دربردارندة اطلاعاتی تازه دربارة این استادان است.
آنگاه گزارشی از سفرهای طولانی خود قبل از حملۀ مغول و پس از آن عرضه میدارد.
روش: اطلاعات مستخرج از نسخة نویافتة تفسیر بحرالحقایق ، بهشیوۀ تحلیلی با دیگر یافتههای معاصران در این باب، مقایسه شده است.
یافته‌ها و نتایج: براساس این شرح حال، معلوم میشود که نجم رازی از همان سالهای نخستِ سیرِ آفاقی خود، در سال 601 ق.
در خدمت سهروردی بوده؛ چندین نوبت در شهرهای مختلف از خدمتش بهره برده و چندین اجازهنامه از او دریافت کرده است.
همنشینی دایه با تاجالدین اُشنهی در همدان و ردّ این پندار که او به هنگام حملۀ مغول از ری فرار کرده باشد و...
از فروعات دیگر مقاله است.
نیز طرح احتمال بازگشت نجم‌الدین از آناتولی به ایران (پس از استقرار مغول) و اقامت در خوزستان از دیگر یافتههای این پژوهش است.
به نظر میرسد این نسخه از تفسیر، با توجه به تاریخ کتابت آن، باید رونویسی از نخستین نگارشهای نجم دایه در تفسیر خود باشد.
نجم‌الدین در این مرحله از نگارش تفسیر، بسیار وابسته به الکشف و البیان ثعلبی است و از همان ابتدای مقدمه با ذکر منبع، نقلقولهای بسیاری دارد.
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.
introduction
more 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 literature
fortunately, 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 methodology
this 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).
results
after 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.