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The book Man Lā Yaḥḍuruhū al-Faqīh , authored by Shaykh Ṣadūq (d. 381 AH), is one of the most important Shi'ite hadith collections, yet no detailed research has been conducted on its manuscripts. Recently, a manuscript of this book with the date 579 AH was acquired by the National Library of Iran. After the manuscript in the Waziri Library of Yazd, dated 574 AH, it is the oldest identified manuscript of this book. This article is a codicological study of this newly discovered manuscript. By examining the similarities and differences between this manuscript and other manuscripts of the book, it attempts to uncover the relationship between this manuscript and the Yazd manuscript. It is revealed that the genealogy of these two manuscripts is very close, to the point that both were apparently copied from the same exemplar or with at most one intermediary. This finding changes our perspective on the variant readings common to these two manuscripts. It has also become clear that this manuscript has significant similarities with the text of al-Kāfī that cannot be the result of a scribe's error or personal interpretation, and other manuscripts of Faqīh do not possess this feature. Therefore, it might raise the possibility that this manuscript represents a different recension of the existing text of Faqīh . It also appears that Fayḍ Kāshānī , unlike Majlisī , likely had access to more manuscripts of Faqīh , some of which shared a genealogy with this manuscript.

The history of waqf (endowment) in the Islamic world dates back to old times, and this noble tradition has had a significant impact on Islamic society from its inception. One of the most successful examples of the longevity and effectiveness of waqf institutions in both the Islamic world and globally is Astan-i Quds Razavi. This endowment institution, dedicated to Imam Reza (PBUH), boasts a long-standing historical presence in Iran and, throughout its flourishing existence, has exerted considerable political, social, and economic influence. This article begins with a brief definition of waqf and then examines the establishment of the waqf system within Astan-i Quds Razavi. It traces the institution’s expansion and development over various historical periods, highlighting significant events and milestones. Finally, the study addresses the major impacts this endowment institution has had throughout its history. The research findings reveal that cultural endowments in Astan-i Quds Razavi began with the donation of Qurʾanic manuscripts in the early centuries. From the tenth century onward, with the official establishment of Shiʿism in Iran and the growing significance of Mashhad as the spiritual capital of the Safavids, Astan-i Quds entered a phase of expansion and prosperity as an endowment institution. Its continued development was ensured by the direct administration of the highest ruling authorities throughout different historical periods, as well as the persistent devotion of Imam Reza’s (PBUH) followers across centuries.

Citizenship rights constitute a universal and comprehensive concept encompassing political, economic, social, cultural, and civil dimensions, and they extend to all age and gender groups. Children, as an essential segment of society, also possess specific rights, which are recognized in international instruments, most notably the Convention on the Rights of the Child. In this regard, certain aspects of children’s rights in Islam may be understood in terms of citizenship rights. The primary objective of this study is to examine the components of children’s citizenship rights within the conduct ( sīra ) of Imam al-Rida. The central question is: What are the manifestations and components of children’s citizenship rights in the Imam al-Rida’s conduct? This investigation demonstrates that children’s rights—including health (through principles of nutrition, personal hygiene, and family hygiene), the provision of tranquility and comfort in the home, religiosity and emphasis on spiritual and religious dimensions in child-rearing, rational education and training of children, and affectionate and compassionate treatment—are all evident in the practical conduct and hadiths narrated from Imam al-Rida. The Radawi tradition’s emphasis on children’s specific rights may be regarded as a model for Islamic approaches to citizenship rights, which can also be articulated within binding legal instruments.