نشریه آینه پژوهش
سال بیست و پنجم شماره 2 (پیاپی 146، خرداد و تیر 1393)

In this article, the author mainly talks about whether the slave in Sa’di’s story is Ajam (non-Arabic) or not. In fact, he is after answering these questions: what is the meaning of “Ajami (non-Arabic) slave”? And what is Ajami (non-Arabic) slave’s feature because of whichSa’di has paid special attention to him. While talking of the way this term is explained in Gulistan commentaries, the author states that since the word “Ajami (non-Arabic)” signifies alienation from Arabic language and culture, this term has gradually come to mean “alien”, and “foreigner”. In addition to it, because most of the non-Arabic people with whom the Arabs are dealing are the Iranians, the term “Ajami (non-Arabic)” specially refers to the Iranian people. However, according to the author, this meaning does not fit with the Sa’di’s phrase. The author believes that the slave of Gulistan story is probably called Ajami (non-Arabic) as he is not competent enough to swim; therefore, the term indicates kind of incompetency.

Abdolwahhāb Al-masiri, the Egyptian writer of the encyclopedias, is an active researcher in the areas of culture and criticism. There has not been a detailed Persian report of his ideas and works yet although theEncyclopedia of Jewsand Judaismand Zionism, which is one of his outstanding works, has been translated. In the present article, the author tries to review some of his ideas and to recount some of his intellectual memories through studying certain works of his. Regarding this, firstly, he briefly explains about Al-masiri’s life and works; and then recalls some of the important issues mentioned in his works such as the criticism of West, the criticism of secularism and the criticism of the presupposition of neutrality of sciences.

Dandarāwiyya was one of the many orders which derived from Idrisi tradition, and after the death of Ahmad Ibn IdrisFāsi has spread across the Islamic world in various forms. In the present paper, the author intends to show that although the hostility of Wahhabis towards Qādiriyya Sufism was quite undeniable, some orders such as Dandarāwiyya survived and continued their activities in Hejaz after Saudi conquest. In fact, he is after answering to this question that why Dandarāwiyya was only able to continue its activities after Saudi government took control of Hejaz. One of the issues highlighted by the author in this article is that the understanding of Wahhabism based on the sequence of events which led to the conquest of Hejaz by Saudi troops in the 1920s and 1930s is a little different from what happened in the realm of thought. Before having a look at the specific features of Ahmadiyya order, he explains about the Sufism condition in Saudi Arabia, and the way Abd Al-Aziz treated it. Hence, he is also going to speak of the relationship between the House of Saudi and Wahhabi religious establishment.

Nowadays, the study of different aspects of the Shia, Imami Shiism in particular, is the focus of Western scholars of Islam studies, and every year several works are written on this topic. Due to the large amount of the western research in this field, it is necessary that scholars of Shia Studies have some information concerning the dominant discourse among the western scholars of Shia studies and their point of views about Imami Shi’ism. Western Scholars of Shia Studies and Twelve-Imam Shia Principles is a book by Maryam Sāne’poor, published by Institute of Humanities and Cultural Studies Publications in1393. The author of the present paper believes that if the mentioned book had had the least criteria of an academic research, it could have been an important step to the understanding of the western scholars’ ideas. Therefore, the author is going to criticize the book, and point out some of its content, editing, and structural deficiencies such as the problem in writing the names of the books, weak arguments, inaccurate translation and ….

In the late fourth century in Baghdād, discussion about the seven readings of the Qur’an, Osman’s Mushaf, and the narratives concerning the collection and the compilation of the Qur’an was a controversial issue. But since various commentary texts havenot yet been published and many of the commentaries of the Qur’an left from the fourth and fifth century are in the form of manuscripts, it is not possible to talk fully of the reverberations of the debates, and their impact on the commentators of that era. However, in some of the published commentaries of the fifth and seventh centuries, a couple of clues can be found regarding this issue. Recently, Fudge in his monograph on Majma’ al-Bayaān has mentioned some useful points about Tabarsi’s use of Mu’tazili’s commentaries. First of all, he refers to the Al-Tahdib commentary by HākemJashmiand explains a little about it. He is almost certain that Tabarsi has made use of HakemJashmi’s Al-Tahdib or some other shared sources. Author in the present paper examines the authenticity of Osman’s Mushaf as well as seven readings, and regarding this matter, he is going to present Fudge’s point of view upon Majma’ al-Bayān.

In the following paper, the author discusses some supplementary issues about Sheikh Montajeb Al-Din’s Listand Ibn Shahrāshūb’sMa’ālem Al-Olamā. He firstly talks of the authors whose names have not been mentioned by Sheikh Montajeb Al-Din in his translation, and Sheikh has not attributed any books to them.Having presented a short biography of these authors, the writer of the article, in two different parts, names and explains about the authors who definitely passed away before Sheikh Tūsi and Najjāshi’s period of time or around 460 (AH);however, one cannot find a translation for them in Sheikh Tūsi’sList and Najjāshi’sRijāl. Therefore, these names are the ones added by Montajeb Al-Din and Ibn Shahrāshūbin order to eliminate the defects of Sheikh Tūsi’sListand Najjāshi’sRijāl.

Mind: An Introduction to Cognitive Sciences by Paul Thagard is a book in the field of cognitive science that covers almost all areas of this knowledge.Thagardsapproach in this book is to describe and evaluate the main theories of mental representation such as logic, rules, concepts, analogies, images, and connections. This book is translated by RāminGolshāie; and Samt Press published it in 1391. The author of the present paper intends to write a review on this translation. Regarding this, he firstly mentions its positive points, and then talks about the book problems along with some examples form the translation. He categorizes these problems in two groups of the content and structural problems.

This article is a response to the review written by Hesām al-Din Parhām on NoskheShenākht (the journal of codicology of Persian manuscripts) by Ali Safari ĀqQal’e. According to the author of this paper, Parhām in his review on this book plagiarized some parts of his writing which was published as an introduction to this book in Bokhārā Journal (No. 92- Farvardin and Ordibehesht, 92). Therefore, he is going to quote some of Parhām’s sentences and then talks about their history inJa’beAieneKetāb column (a column titled “box of the mirror of a book”) in Bokhārā Journal

Nasiri- Alavi cult has been one of the most mysterious phenomena of Islamic Studies in the last period. Commonly accepted views concerning this cult have been formed so much at odds with each other that it is hardly possible to endorse their commonalities. The author of the present paper has intended to collect a useful set of studies regarding the mentioned sect done by western scholars of Islamic Studies. Hence, he tries to introduce and then briefly evaluate the content of the articles and research findings on Nasiri- Alzvi cult.

On the Plurality of Civilizations by Koneczny is a book about civilization studies whose author intends to provide a clear explanation of variety and plurality of civilizations through examining some factors such as language, race, religion, and morality. Going through the history of human civilization, he develops a theory about civilization and its constituent elements and also about the condition of its survival. Then, using this theory, he talks about the differences between the civilizations and explains the reasons of superiority of one over the others. This book for the first time was published in Poland in 1935, and Its English version was published in 1962. The author of the following paper has tried to provide a report of the book based on its framework, and describes the content of the book chapters.

Having a brief look at the books written on the subject that there is no distortion in the Qur’an, one can understand that their approach is a historic one, a kind of sectarian conflict which took form from the third to the fifth century, and has continued since then. In the recent decades, little by little, the approach to the issue of “distortion of the Qur’an” has been being changed from the historic- narrative one to the philosophical-theological one. On the other hand, considering the number of the accusations which about the distortion of the Qur’an are made against Shia in “Sunni- Islamic” radical conversations, it is necessary to address this issue as much as possible. Hence, one of the needs is to compile an up-to-date bibliography of the books which talks of the Qur’an’s being safe from the distortion. In the following paper, the author intends to introduce the bibliographies concerning the mentioned topic. Regarding that, first of all, he presents a brief history of the process of developing the discussion over whether there is distortion in the Qur’an or not, and also a history of the movement of denying the distortion of the Qur’an. Following this, after stating the reasons for the difficulty of compiling a bibliography about this topic, the author suggests some sources, arranged based on their year of publications, for compiling this kind of bibliography. Finally, he is going to review four bibliographies which have specially worked on the issue of the Qur’an and its not being distorted.