نشریه آینه پژوهش
سال سی و یکم شماره 2 (پیاپی 182، خرداد و تیر 1399)

In the following paper, the author intends to examine and study the meaning of the word "barkoni" and the hemistich "Har bāb az in ketāb negārin ke barkoni". To this end, he first presents some of Sa'di commentators' views no this word and hemistich, and then expresses his own idea. According to the author, the word "barkoni" does not mean "to memorize, but "to open; and this meaning is both repetitive in Sa'di's poetry and is recorded by lexicographer. The author suggests the following meaning for the mentioned verse: "Every time the reader opens a chapter of this book, it is better than the other chapter."

Hassan Hanafi is one of the new thinkers who is known for his famous project "Al-Torath wa al-tajdid" as well as his numerous works in various fields. In his project, Hanafi tries to re-read the various dimensions of Islamic heritage in areas such as theology, principles of jurisprudence, jurisprudence, philosophy and Sufism. One of his most important motivations in this research and scientific endeavor is his critical view of common Islamic studies, which, in his view, is limited to academic and scientific framework and has not yielded any results for the daily lives of Muslims. In the present article, the author first introduces Hassan Hanafi and his works. He then briefly outlines Hanafi's role and views in the renovation of Islamic heritage. Next, he discusses Hanafi's method of innovation, including innovation of language, method, and attitude. Finally, he concludes the article by mentioning some points about Hanafi's project and his conversation with Basam al-Jamal about intellectualism in Islam.

This article focuses on the evolution of the image from simplicity to exaggeration in Sami languages. According to an inscription from the ninth century BC, ancient Sami tribes in their first mental experience used the phrase "being eaten by another" as a metaphor for "utter disgrace and helplessness". This stylistic device is also found in the Nevi'im section of the Torah. Then in the Akkadian-Aramaic texts the phrase "eating another person" is a metaphor of "slander / accusation". In Arabic, the phrase "eating human flesh" is a metaphor of "backbiting". Finally, the Qur'an likens the aforementioned moral disorder to an illustration of "eating dead brother's flesh." ." Given the use of the root "'kl" in this common use, the first part of the article, in order to better delineate this evolution, discusses two issues of etymology in Afro-Asian languages, as well as the semantic uses of 'kl in the Qur'an and אכל in the Hebrew Torah.

In a part of Ferdowsi's Shahnameh, which is called "historical section" by Shahnameh scholars, among the stories that tell the story of the Sassanid Empire, "The Story of Bahram Choobieh" is one of the most beautiful stories. The focus of the present article is on one of the key and difficult verses of this story, which is also in an important part of the story and has attracted the attention of many readers of Shahnameh so far. There have been various speculations about its words and meaning. Therefore, in the following article, the author has considered the meaning of the verse "Be soori ke dastānash choobin bood/ chenān dād ke khānash no-aien bood" from the Shahnameh along with different ideas regarding its meaning. To this end, he talks about some of the prose rewritings of Shahnameh and expresses some commentators' views on the meaning of this verse. At the end, he presents his own reading and understanding of the text. According to him, "dastān" (hands) mean pots or pans or cooking utensils and something like that, and it seems that the meaning of the verse is: Whenever a wooden pot is used at a party, know that the food itself would be new and different from what you have seen before, and you are going to a quite different party, and they serve you with unexpected meal. Finally, the author concludes the article by discussing the irony used in this verse.

In 1390, a Corrected edition of Mas'ood sa'd's Divan was published by Mohammad Mahyar. Its introduction focused on the poet's biography including some information regarding his family, his life and death, the rulers of his time, his praisers, his contemporary poets, and…. This correction is based on a manuscript available in Hakim Ooghloo Pashay's library in Turkey; in addition to this, the editor has used eight other manuscripts as the replaced ones, and also eleven collection of poems and proses as additional sources. Despite the editor's precious efforts, some of the recordings, readings and rhymes in this Divan still need more reflection; therefore, the author of this article is going to deal with some of them in the present paper.

Manuscript No. 4129 of the Library of the Parliament in Tehran, which is dated Rajab 583/Oct. 1187, contains one of the most important works of Shiite Qur’ānic interpretation that have remained unknown. In the initial encounter with the MS, one finds its appearance different from other manuscripts of Qur’ān and tafsir. Though the library cataloguer has included it in the list of the Qur’āns and has only provided a simple description of its physical appearance, this MS should be considered a work composed of the text of the Qur’ān, details of the ten official variant readings, and the interpretation of the Qur’ān. Since this work has always been kept among the Qur’āns of the Library, no one has recognized the importance of its marginal annotations, which contain a very important hitherto lost Shiite tafsīr from the sixth/twelfth century. In recent years, I have studied these annotations carefully in order to prepare an accurate edition of the work. The present article introduces the manuscript and identifies its possible author, Ḍiyā’ al-Dīn Abū al-Riḍā Sayyid Faḍlullāh al-Rāwandī (alive in 571/1176). A unique feature of this work is its appendix on some points in Qur’ānic studies. It contains, among other things, the oldest critical analysis and refutation, by a Shiite scholar, of the narrative of Zayd b. Thābit’s collection of the Qur’ān in the reign of Abū Bakr.

Speaking of social life is directly related to the political, economic and intellectual life in the society, which differs from one society to another and from one era to another. Without any doubt, the domestic policy of any government is one of the most obvious factors in creating social reforms in society as the social life of Muslims in the early centuries of Islam has been a reflection of the policies of the rulers and the differences between the rulers in different eras. An example of this difference in the social life of the people in the first centuries of Islam can be clearly seen during the caliphate of the Abbasid caliphs. During the caliphate of al-Mahdi and Harun al-Rashid, Baghdad witnessed various manifestations of prosperity and comfort that had a direct impact on the social life of the people in those days. This was the result of the tolerance policy for which these caliphs were famous for. The purpose of this article is to introduce and review one of the texts that have been written about the social life of the people during the Abbasid caliphate based on Jahiz's works and writings.

Ziya od-Din Abdullah bin Muhammad A'raji, one of 8th century scholar, is considered to be one of Allame Helli's students. He has written three books two of which includes the marginal annotation and explanation to his master's books, and are titled Hashie Qavāed al-Ahkām and Maniat al-Labib fi Sharh-e Tahdhib. His third book is a treatise called At-Tohfat al-Shamsia fi al-Mabāhith al-Kalāmia written at Hemād bin Isa's request. In this work, the author briefly recounts all of Shiite beliefs and refrains from technical and complex theological arguments.

The following article is an answer to Sa'id Poor Azimi's article which was written as a critique of the book Aref Qazvini's Memories, and was published in Ayene Pajoohesh magazine, issue 176 (June and July).

This study intends to provide an overview of the orientalists' research on the personality of Abu Talib in European languages. On the one hand, the importance of the field of bibliography of Islamic studies in the West, and on the other hand lack of a relatively comprehensive bibliography of Western works on Abu Talib reveals the necessity of this research. Based on the library method of data collection, this research has used the lists, bibliographies, databases, and the libraries in the field of Islamic studies in European languages to gather and describe data. The works presented in this bibliography are divided into three categories: a) Works that offer only a biography of Hazrat Abu Talib; b) Works that, while acquainting the audience with him and presenting a biography, also point to the reasons for his believing or not believing in God; c) Works that critically and analytically examine the mentioned reasons; and d) Some of the most important translations of Abu Talib's poems. Therefore, the bibliography of this article is presented in the three categories mentioned. Finally, as a summary, the historical analysis of the researches on Hazrat Abu Talib which were done in European languages as well as the orientalists' conception of him is presented.