نشریه آینه پژوهش
سال سی و دوم شماره 2 (پیاپی 188، خرداد و تیر 1400)

Fakhr al-Islam Mohammad Sādiqfrom Orumiyeh is famous for his book Anis al-‘Alām in the subject of Islamic-Christian conflicts during the late era of Qajar period. His other book, Bayān al-Haq al-Muṭlaq, also contributed to this aim. He has a wide range of Christian critical knowledge and has tried to include them in his works. Thus, Fakhr al-Islam is one of the figures who in any case has a well-known position in the Shiite Islam-Christian dialogues, and in this regard, he is considered an experienced figure of the recent Christian-Islamic conflicts of the Qajar period. The author has started the forthcoming article by presenting information about Fakhr al-Islam and the informative content of his works and writings. In the following, Fakhr al-Islam's ideas about modern science and religion, which are presented in two chapters of the first and fourth volumes of Bayan al-Haq will be expressed

For many years, scholars and some research institutes in Russia have conducted valuable research on Islamic texts, especially Sufism in Russia. A collection of three Persian treatises of Burhan Al-Dhākirīn, Khawāṣ Jawīhir Aḥjār and al-Risāleh al-Qudsiyyeh al-Sami'iyyeh, which was published under the general title of Burhan al-Dhakerin in the form of a transcript with an analytical introduction and Russian translation, in 2020, by the Ibn Sina Foundation, is one example of these works. The present article is a note introducing the three treatises published in this collection. The two treatises of Burhān al-Dhākirīn and Khawāṣ Jawīhir Aḥjār are in a handwriting collection, and the treatise Al-Risala al-Qudsiya al-Sama'iyyah belongs to another manuscript. All three treatises appear to be written by Dolatshah ibn Abd al-Wahhab al-Husseini al-Spijabi who was one of the Sheikhs of Yasawi Sufi way. However, the author's name is not mentioned in the treatise on Khawāṣ Jawīhir Aḥjār. The analytical introduction to the collection was written by Dr. Alfrid Kashafovich Bustanov, a professor at the University of Amsterdam, and the Russian translation of the text was written by Dr. Evgenia Nikitenko, a scholar in the field of Iranian research and professor of Persian at Moscow State University of Economics. The 240-page collection of transliterations of Burhan al-Dhakerin, including the facsimile manuscript at the end of the book, has been published in a circulation of seven hundred copies, with the scientific support and supervision of the Russian Ibn Sina Studies Foundation and Sadra Moscow Publishing.

There are indications that from around the fourth century AH, the inscription and handwriting of some Qur’ānic manuscripts in the Kufic script have been attributed to Imām Ali or other Companions, such as the third caliph, ‘Uthmān b. ʻAffān. On the other hand, a search of private collections, museums, and libraries in Iran and around the world reveals that there are now nearly 200 complete or incomplete copies of the Qur’ān attributed to Imām Ali or other Shiite imāms. This article presents two categories of apparent reasons or historical evidence for the unreality of these attributions. First, based on ancient historical texts, it tries to sufficiently show that the oldest written historical documents from the first three centuries AH, all lack such attributions. In addition, mentioning the name of the scribe at the end or middle of a copy of the Qur’ān was uncommon in the first three centuries; therefore, the existence of a colophon at the end of a part of the Qur’ān and the attribution of it to one of the Shiite Imāms in the first century, leads to historical anachronism. The second set of reasons and evidence for the falsity of these attributions goes back to the typological aspects of these codices. In this section, the author describes some of the features in these manuscripts, such as the type of calligraphy (e.g., the Eastern Kufic script), the material of the manuscript (e.g., paper), the Qur’ānic content (e.g., the use of various canonical and non-canonical readings), the existence of errors and inaccuracies of the scribe (according to the Shiites, Imāms do not make mistakes), as well as clear signs of forgery of colophons in Kufic script. These features evidently convince us that the attribution of these codices to the Shiite Imāms is incorrect and unreal.

Throughout the centuries of Persian poetry, there have been many poets without a written work who have played a role in the development of Persian literature in their time and due to the lack of recording their poems, or because of the brilliance of their contemporary great poets of Persian literature, their part in developing Iranian art was soon forgotten.  "Khajeh Amid Shaneband" is one of these unlucky poets whose name has not found its way into the memoirs of poetry and literary histories. Even the late Saeed Nafisi, who has not ignored mentioning the most anonymous Persian poets in his book on the history of poetry and prose in Iran, has not mentioned his name among the poets. Amid Shanehband is one of the great lyricists of the eighth century and in the middle years of this century, his works were published and quoted in some Safinahs of poetry. In this article, 25 of his sonnets, which have been obtained from ancient sources, are presented for the first time.

In the present article, the author tries to acquaint the reader with the book Dhakhirah al-Uqba fi Dham al-Dunia, which contains the autobiography of Mir Makhdoom Sharifi. This work contains 9 chapters, each of which includes a selection of verses, the words of the prophets, the hadith of the caliphs and imams, the words of the sages, as well as poems, etc. on the subject of asceticism. In order to introduce the book, the author lists 9 articles or chapters of the book. Then, he deals with what Mir Makhdoom Sharifi has said about himself such as family and lineage, professors and Sheikhs, and government positions in "Khatam al-Kitab" (the ending part of the book).

Maṭla‘u Nujūm wa Majma‘ul- ‘Ulūm, one of the most important works of Najmuddin Abu Hafs Omar bin Muhammad bin Ahmad Nasfi Samarkandi (461-537 AH / 1069-1142 AD), a famous scholar, jurist, Sufi, writer and poet of the Islamic world and Transoxiana, which has not received much attention despite its importance. Except for the article about which Emtiaz Ali Arshi wrote many years ago in the magazine Ma'aref, no significant article has been published about it. The reason for the anonymity of this work is probably the scarcity of its manuscripts. So far, two manuscripts have been obtained; One is the manuscripts of Reza's library in Rampur, India, and the other is the in the Abu Rihan Oriental Institute in Tashkent, Uzbekistan. The Tashkent manuscripts was published in 2015 in form of photographs by the Abu Rihan Biruni Institute of Oriental Studies. In this article, the author introduces this work based on the same photo edition and quotes the Persian verses contained in it for those who are interested. Undoubtedly, due to the antiquity of the work, the verses contained in it are of special importance.

The term "Ma‘nā" is one of the most important and key technical terms in the classical Islamic theology, which has been used extensively in various theological issues and discussions. Despite the importance and widespread use of this term in islamic theology, its meaning and concept has been involved with much ambiguity and obscurity, and its real meaning has become a controversial question in contemporary theological research. In response to this question, remarkable articles and research have been published so far, and various opinions and theories have been put forward about the meaning of the term. In the present article, in addition to a brief review of previous research on this issue, points are made about the meaning of this term and then the arguments of the believers in the theory of Ma‘ānī and the questions raised by the opponents of the theory are explained.

The great cultural background and the amazing power of speech are the two basic elements of Khāghani’s methodology in poetry. The combination of these two magnificent features has created new themes, images, and innovative subjects in his poems. Extensiveness and diversity are prominent features of Khāghani’s cultural background. He has considerable knowledge of sciences such as medicine, astronomy, exegesis, history, zoology, mineralogy, etc., and has used them in various places in his literary creations. The stories of the prophets, with their prominence in interpretations and histories, have been highly regarded by Khāghani. The story of Prophet Ibrahim (AS) has had several attractions for Khāghani, which we have explained and analyzed in this article.

In the present article, the author has examined the text of several manuscripts in the twenty-fifth essay of the series entitled Manuscripts. These texts are as follows:
Notes from ‘Alam al-Hudā on the manuscript of “Kasr al-Aṣnām al-Jāhiliyah”
A critique of Abdul Ḥaṣib, son of Seyyed Ahmad Alavi Ameli, on Shahid Thāni's view about Friday prayers
Interesting notes of an 11th century scholar from Natanz on a copy of Khutbat al-Bayān
The year 1297, the year of high prices and increase in the price of grains.
The scholars of Yazd!
A book belonging to Mirza Abdullah Effendi with his autograph
A poem by Mullah Mohammad Moghima
The exact date of Samhoudi's death

The present article has been prepared with the aim of introducing some documents about the Tehran Adab School and a brief look at the history of that school. Adab School was established in 1316 AH. (1277 AH) by Yahya Dolatabadi in the Chaleh Meydan neighborhood of Tehran and in 1333 AH. (1294 AD) was handed over to the Ministry of Education and became a public school. The educational system of the school, the introduction of some of its teachers, the textbooks of this school, the method of holding exams, the amount of tuition fees of students, the influence of its teachers in the educational system of the time, the names of some old neighborhoods of Tehran around the school are some issues addressed in this article. The proposal to change the Persian handwriting to the Ministry of Education and the Congress by one of the directors of this School is among the available documents about this school. According to other documents, the school was still open until the beginning of the Pahlavi regime, and no information has been obtained from this school since then. Although magnificent and valuable works have been written about schools and the education system in Iran by researchers, there are still documents and manuscripts in different libraries of Iran that introduction and access to them can lead to new researches in this field and can slowly solve the problems existing in previous research, or complement other researches. The documents introduced in this article are found in the National Library of Iran, the Library of the Islamic Consultative Assembly, and the Library of Grand Ayatollah Boroujerdi (Library of the Grand Mosque of Qom).

Among the notes added to an old manuscript of al-Nihāyah by Sheikh Ṭūsī dated 554 AH (in Astan Quds Razavi Library, N.. 49277) there is a short text including some juridical Questions about intention which have been asked of Abulfūtuḥ Rāzī and his answers. This text is important because it is the only independent jurisprudential text that we know from Abulfūtuḥ Rāzī. It is also one of the oldest texts of Shiite jurisprudence in Persian.

This article contains two notes about two words in Attar Neyshabouri's Ilāhi Nāmih. One about Mastura and the other about Sarpatk. In the first note, the author after rejecting the commentators' view, has tried to obtain the origin of the Persian word for Masturah, in the second note, little information has been added to what is mentioned in the commentary on the meaning of Sarpatk, and some inaccuracies in the annotation have been corrected.

Dr. Bashirieh, after years of writing textbooks, has published a book on the revival of political science in a very different way. His main concern, apart from theoretical issues, is to address a significant claim - that is, the existence of a crisis in the field of political science - and to point to its solution - that is, practicing politics. It is not clear from his point of view whether political science is in crisis in Iran or in the world. Practicing politics as a solution to this crisis has two characteristics: normativeness and attention to the dimension of action. The second aspect refers to the practicality of this science and its path-breaking. The need to revive political philosophy and attention to the efficiency of the field of political science are among the advantages of this book. At the same time, some shortcomings can be found in this valuable book: inclusion of commonalities and differences with theories such as the theory of the decline of political thought in Iran, the multiplicity of methods (instead of the decline of a particular paradigm), lack of attention to Return of quantitative methods (in countries like the United States), disregard for specific temporal and spatial conditions (for example, Islamic Iran), disregard for sciences such as political jurisprudence, lack of sufficient evidence for the claim presented, and Ignoring "micro-politics".

Catalog of Iranian Handwritten works(Dena) and Catalogs of Iranian Manuscripts (Fankha) are two large collections for identifying manuscripts in Iran by various authors in various fields of science. One of the philosophers mentioned in these two books is Mullah Rajab Ali Tabrizi. In Dena (new edition) six works and in Fakhna four works have been attributed to Tabrizi. The main issue of this article is the validation of the attributions given to Tabrizi in these two books. Therefore, according to the manuscripts, catalogs, and biographical books and memoirs, an attempt has been made to carry out this validation. The purpose of this article is to show the position of the manuscripts attributed to this philosopher and on the other hand to correct the mistakes that have been made about Tabrizi in the catalogs.  The conclusion reached by this article is that the authors of both books in mentioning the list of  Tabrizi books and their description were not careful and in most cases trusted other catalogs. Hence, other catalog errors are also included in these two books.

In the following article, the author is trying to compare and review two translations of the Quran (translated by Seyyed Ali Garmarudi and Hossein Ostadvli) that have won first prize in the book festival of 2011. In line with this goal, by selecting verses from Quranic chapters, the translations of the verses from the third edition of Ostadvli's work and the second edition of Garmaroodi's work are expressed, and then the author's viewpoints are given.

One of the necessities and conditions of a good translator is to benefit from specialized knowledge of the subject of the works in question. A translator who is unfamiliar with the subtleties, details, and specialized terms of a particular discipline will certainly not be successful in translating a book in that field. Among the translations of historical books, one of the works recently published by Ilm Publishing is the book "Arabs and Iranians" by Scott Savaran, which is translated by Ms. Samaneh Kadkhodai Marghzar. A critical review of this translation shows that the translator, due to unfamiliarity with the language of the major works of Islamic history (i.e. Arabic) as well as her lack of knowledge of history, has committed hundreds of big and clear misunderstandings starting from the book index and continues to the last page of the work. The following article lists some of these errors only in the appendix of the book, along with other considerations about translating the work.

The literary approach to the commentary of the Qur'an is one of the new interpretive approaches first introduced by Amin al-Khūli. Shukrī Mohammad Ayad, a follower of his teacher Amin al-Khūli, considers literary commentary to be the best way to understand the verses of the Qur'an. "Min Waṣf al-Quran Li-Yawm al-Dīn wa Al-Ḥisāb" is his only book in the field of Quranic studies. This book consists of a relatively long introduction and three chapters of "Terminology", "Style" and "Purpose". He has tried to reach a correct understanding of the meanings of the attributes of the Day of Judgment in line with the principles and foundations of the literary commentary and paying attention to the opinions of other commentators and orientalists. In this way, the aesthetics of the Qur'an and the inner and conscientious effects of the verses can be achieved in a new and literary artistic way. In this article, after giving a brief explanation of the principles and foundations of the literary school of commentary and the biography of Shukrī Ayād, we will introduce the above-mentioned book, and in the final part, we will refer to some methods and interpretive approaches of Ayād.