چکیده:
According to a common ancient belief among various nations, the inhabited earth consists of seven parts, the manifestation of which in Islamic culture has been the thought of the 'Seven Climates.' While we know that the most prominent patterns of the seven parts of the earth have been Iranian, Indian, and Greek, it must be admitted that, at least in terms of the word, the term 'climate' (iqlim) does not have an Iranian or Indian root, but rather a Greek root. Regardless of the word, the Islamic thought of the seven climates is, in some respects, related to the Greek pattern and in others to the Iranian pattern. Regardless of the Greek thought of the seven climates, which found its place in Islamic sources after the translation movement, it must be said that in the early Islamic centuries, the seven Iranian countries were also well known among Muslims. It is not precisely known when and how the concept of the seven climates entered the Islamic world, and its history until the second half of the 3rd century—when it was used as a not-so-accurate geographical term in the works of that period—remains shrouded in ambiguity. In the first two Hijri centuries, we know that the word 'iqlim,' whether in the combination of 'seven climates' or alone, was not common in Arabic works. Under these circumstances, what is important in previous research on this concept in Islamic culture is its application in several Shiite hadiths, mostly from Amir al-Mu'minin (as). Assuming the authenticity of the attribution of these hadiths, it can be concluded that the concept of the seven climates was familiar among Muslims even before the year 40 AH, and it is from this point that the documentary status of these narrations has gained great importance in the history of the thought of the seven climates.
خلاصه ماشینی:
327-328), but for whatever reason, Ibn Khordadbeh, the Iranian geographer who composed his book al-Masalik wa al-Mamalik around 232 AH/847 AD, referred to a non-Arabic text of his book (the original Greek or a Syriac translation) to explain Ptolemy's theory of the seven climes (Ibn Khordadbeh, pp.
The biographical subjects (Rijal) of the chain up to Ahmad ibn Muhammad ibn Isa are all well-known Imami Hadith scholars, and the starting point of doubt in these chains is Abu Yahya al-Wasiti.
This is part of a detailed Hadith narrated from al-Mufaddal from Imam al-Sadiq (as) regarding the appearance of Hazrat Mahdi (as), for which the following chains of narration are provided in the book of Khasibi: “Husayn ibn Hamdan al-Khasibi, Muhammad ibn Isma'il and Ali ibn Abdullah al-Hasaniyan narrated to me, from Abi Shu'ayb Muhammad ibn Nusayr, from Ibn al-Furat, from Muhammad ibn al-Mufaddal, [from al-Mufaddal ibn Umar] who said: I asked my master Aba Abdillah al-Sadiq (as)” (Khasibi, p.
It is worth mentioning that al-Najashi also refers to a book by Hasan ibn Muhammad ibn Sahl, which contains the assemblies of Imam al-Rida (as) with followers of different religions, and has provided such chains for its narration: “أخبرناه أحمد بن عبدالواحد، قال حدثنا أبو عبدالله أحمد بن أبی رافع الصیمری، قال حدثنا الحسن بن محمد بن جمهور العمی عنه به” (al-Najashi, pp.
Regarding Hasan ibn Muhammad al-Nawfali, it must be said that al-Najashi is the only early Imami Rijal scholar who has mentioned him and considered him weak (ibid.
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