نشریه آینه پژوهش
سال سی و یکم شماره 6 (پیاپی 186، بهمن و اسفند 1399)

In the following article, the author tries to have an overview of the book of the utopia of Islam by Seyyed Hossein Qazvini Haeri. In line with this goal, he first begins the article with a biography of the author and his works. Then, in order to introduce the mentioned book, he explains Hossein Qazvini Haeri’s intellectual principles in the book and its content.

Kitāb al-Tāj by Abū Naṣr Al-Mahdi Ibn Ahmad Ibn Al-Mahdi, is a Karāmi text in Persian from the fifth century AH, which has been written in the field of religious knowledge and issues, consisting of 23 chapters. The chain of narrators mentioned by the author of the book, are all among the great scholars of Karāmiyyah sect, one of the great theological traditions, such as Abd al-Salām ibn Muhammad ibn Hayṣam (died 442 AH), the author's father, Ahmad ibn Mahdi (one of the companions of Muhammad ibn Hayṣam) and ... Apparently the author was from Khurasān and lived in Neishabur. Kitāb al-Tāj
provides information about some of the Karāmi narrators and is also remarkable in terms of linguistic and grammatical features, and also uses ancient Persian words and expressions.

The importance of Kamaluddin Ismail Isfahani in the history of Persian quatrains is undeniable. In the literary selections, countless quatrains of him can be found, which show the special attention of writers to the quatrains of Kamal Ismail. The quatrains of Kamal were quoted in Jungs and Tadhkiras and collections of poetry for several consecutive centuries due to their special themes, literary wonders and thematic variety. The author's purpose in writing this article is to introduce an ancient manuscript that contains a Safinah of Persian and Arabic dissertations and poems, in which a number of quatrains of Kamal are inserted. The inclusion of Kamal Ismail Isfahani's quatrains with or without mentioning the name of the poet in the Safinah dated 635 AH, shows that the quatrains of this poet during his lifetime, were welcomed by the literary community of Iran and found their way into poetry selections.

Abu Ja'far Muhammad ibn Musa al-Musawi was a descendant of Imam Musa al-Kadhim (as), one of the Shiite scholars and writers in Neishabour, and the Naqib of the Shiites in Ṭūs in the fourth century AH, who also had close ties with the Samanid emirs and rulers. Although his name is not mentioned in any of the official sources of Shiite jurisprudence, hadith, theology, commentary and rijals, many writers and historians of the fourth and fifth centuries AH such as Abu Mansour Tha'labi, and Abu Nasr ‘Utbi have repeatedly mentioned him, and quoted his  sayings and verses which are often associated with Iranian history, literature, culture and customs in Khorasan in the fourth century. The present article, while examining ancient sources and gathering scattered information about the life and works of Abu Ja'far Musawi, introduces 30 pieces of the Holy Quran, which he dedicated to the shrine of Imam Reza (as) in 402 AH. This copy is considered to be one of the oldest endowed Qur'ans of the Shiites with dates, which has been written in very ancient Naskh handwriting, along with a multitude of Mudhahab signs and symbols in Khorasan. Its handwriting is Qiyasi and contrary to the Ottoman custom, and its reading is very close to the reading of Abu Amr Basri and Yaqub Hazrami in general.

The issue of the conflict between hadiths has been paid attention to for a long time and its background can even be traced back to the time of the Imams (AS) themselves, as numerous narrations, as well as the titles of chapters in narration books, show this quite well. Since then, jurists and Usulis have either addressed this issue in their writings or have compiled separate treatises focusing on this issue. Therefore, it seems that a correct understanding of the narrations requires knowledge of this issue and determining a position on how to interact with conflicting hadiths. A noteworthy point and question that can be crucial in the way we look at the issue of conflict of evidence is "who created the conflict?" Sometimes the conflict is rooted in the narrations themselves and sometimes it goes back to the presuppositions of the reader and the interpreter of the text. In other words, it is necessary to distinguish between "conflict" and "illusion of conflict". Ayatollah Sistani is one of the jurists who has paid attention to this issue and the printed report of his lessons entitled "Conflict of evidence and difference of hadith" is the best evidence of this. The question can be answered from different angles. For example, paying attention to the element of "history" and the context of narration, the differences between the copies of ancient texts and collections of hadith, as well as issues related to bibliography, can answer part of this question. In addition to paying attention to the above-mentioned issues, Ayatollah Sistani has proposed another basis, probably under the influence of the ideas of Mirza Mehdi Isfahani, and has tried to distinguish between "Iftai" and "Ta'limi" narrations. Therefore, it is no longer possible to consider all narrations as teaching and legislation.Based on what has been said, the authors have tried to explain this issue and the problems surrounding it in two parts, comparing the views of Ayatollah Sistani and Mirza Mehdi Isfahani.

In the present article, the author has examined the text of several Manuscripts. These texts are as follows: Hats, gramophone and radios are signs of the apocalypse
The sixty-sixth sign of the apocalypse from the viewpoint of Mubārikei.
Interesting questions and answers from Mirzā ShirāzĪ
Astronomy and medicine, the week points in Islamic world
From Allāmah HillĪ to Allāmeh MajlisĪ
The emergence of a man from Ardabil, namely Shah Ismail

The Quranic terms, like the words of any other literary text, are tied to the meanings that the primary audience often understood better. Later meanings or concepts (perceptions) of the words emerge throughout history for a variety of reasons. This article, while distinguishing the "meaning" from "concept", emphasizes the importance of understanding the primary meaning within the framework of semantic principles, and argues that the absence of the primary meaning, both real and virtual, can make the understanding of the Qur'an difficult, complicated, and sometimes unrealistic. Hence, the four Qur'anic words of Ḥashr, Sidrat al-Muntahā, Awliyā, and al-Masjid al-Aqṣā have been studied as examples here, so that by giving importance to the primary meaning understandable for the first audience of the Quran, it gets obvious how the absence of their primary meaning causes the meaning of the text and possibly the author's intention obscure.

In the following text, you will find almost everything a student needs to write an academic paper. The author, who is himself a professor of religious studies, tries to summarize the various aspects of writing an article from beginning to end; Aspects that students need to know but rarely learn clearly. The author first states the purpose of the academic article and then, by distinguishing between content and form, explains the various aspects of writing the article, including finding the source, methods of documentation, and avoiding plagiarism, and so on. Although the following essay is mainly focused on theology, students of all disciplines can use it.

Fahmī Jad’ān is a contemporary modernist who has experienced the scientific atmosphere of the Islamic world and the West. Many of his writings express a system of thought that relies on methodological and epistemological modernity based on rationality and interpretive method. His approach to reviewing the heritage is to use the comprehensive rational method and rely on justice and social liberalism. While considering heritage as historical, he considers the use of the reason-based interpretive method in reading and interpreting the revealed text as the only way to meet the requirements of the time. Criticizing contemporary one-dimensional thought systems such as Islamism, secularism, liberalism, Jad’ān suggests the multidimensional rational method, which focuses on the present world and heritage, and argues that justice of true Islam, along with the rationality of secularism alongside the freedom of liberalism can advance the Islamic world. According to Jad’ān, Islam is a religion based on justice and freedom, and political Islam is a heretical view. Despite all his efforts as a researcher, Jadaan has sometimes strayed from the scientific and realistic perspective. The theoretical structure of his thought, despite its internal harmony, in practice suffers from unresolved contradictions. His rationalism is based on Western society and ignores the lack of rational support in Arabic culture.

Jen Nixon, the author of the book Towards a Virtuous University, tries to portray the moral dimensions of academic action in her book and to show which aspect of the university is superior in the contemporary world and how to establish a virtuous living and virtuous relationships in the university. The book was translated by Bakhtiar Shabani Varki et al in 1397 and published by Shahid Beheshti University. In the following article, the author tries to report some errors in the Persian translation of the book and provide his suggested translation.

The author of the article, seeks to introduce the book “Dah Chikamih Avikhteh” which is the commentary of Mu’allqāt al-Ashr al-Ṭuwwāl, by referring to Quranic verses, traditions, poems and Arab proverbs, written by Muhammad Reza Hatefi with the preface written by Ayatollah Hashemi Khorasani published in 1397 by Osweh Publications . After briefly acquainting the reader with the content of the book, the author has reviewed some of the explanations included in the book.

Riyāḍ al-Mulūk fi Riyāḍāt al-Sulūk is one of the eighth-century texts that deserve special attention. It is in the style of telling a story within another story and like Kelileh, Demneh, Marzbannameh and books like this, contain the stories of animals. The original book was written in Arabic in the sixth century under the name of Salwān al-Mutā', and Riyāḍ al-Mulūk is considered a free translation of it; A translation that includes considerable additions and reductions and is much closer to be called a rewriting. The book has been edited and researched by Behrouz Imani in 1397. In the present article, the author is trying to correct a few Arabic verses from the book.

Difficulty is a feature that has always been attributed to Khaghani's poems, and since old times, various commentaries have been written for their analysis. One of the ancient commentaries of this divan is the one by Shadiabadi, which also has a remarkable scientific value. Recently, for the first time, this commentary has been edited and published by Khosrow Shahabi. Despite the efforts of the editor, due to the lack of observing the principles and standards of scientific and critical editing, various shortcomings and flaws can be seen in the text. In this article, we will explain these problems.

The series of essays published with the title “Ishārāt wa tanbīhāt (pointers and reminders)” is an opportunity to present various writings such as critical reviews, book reviews, and short communications and notes on the Islamic heritage, each of which is a short and independent essay on a specific and distinguished topic The fourth part of these essays consists of two critical and bibliographic articles. In the article "Considerations on Indivisible Component Entry in the Great Islamic Encyclopedia", some considerations and criticisms about the contents of this entry have been expressed. The second essay entitled "Two newly published essay collections on the theological cosmological argument" also briefly points out the publication of two new essay collections on the latest issues concerning the argument of contingency and eternity, and in particular the new reading of it by  William Lane Craig.

Today, due to the significant growth of translation, it has become necessary to improve the quality of translations more than ever. One of the least expensive and most beneficial ways to achieve this is through translation criticism. Just as it is useful to study and contrast the translations of the great translators,  their critique is not useless. In this article, I have tried to show some of the slips of the respected translator Mr. Khorramshahi in the book Mysticism and Philosophy, and through this I take a small and shaky step in the path of translation criticism.

The history of Iran and Turkey, two large neighboring countries with a history of ups and downs and with many historical, cultural, and religious commonalities have been intertwined for centuries. One of the important periods in the history of these two lands is the period of Safavid (ruled: 907-1135 AH) and the Ottomans (1357-687 AH / 1288-1938 AD). In recent years, due to the need to pay better and more accurate knowledge of Ottoman history and culture, we have witnessed some small but hopeful progress in the field of translation and authorship in this subject. One of the latest researches in this field is the translation and publication of the book Government and Society in the Ottoman Period in 1397, which was written by a number of prominent Turkish writers in the late twentieth century. The first part of this article is a brief look at the Ottoman background, research in Iran and the introduction of translated and authored works in Persian written by Iranian scholars in the form of a book on the subject of Ottoman history; In the second part of the first article, different sections of the book of Government and Society in the Ottoman Period are introduced as the last and one of the most important works translated from Turkish on the subject of Ottoman history and civilization, and then the characteristics of this book and its place among similar works will be expressed.

In the present article, the author introduces Khiḍr ibn Muhammad Ḥablrūdī, one of the Shiite theologians in the 9th century AH. In line with this goal, he first presents the biography, scientific life, works and writings of Habalrudi. Next, he examines Miftāḥ al-Ghurar's book  and enumerates the manuscripts of the book with a brief explanation of its content.