نشریه آینه پژوهش
سال بیست و سوم شماره 1 (پیاپی 133، فروردین و اردیبهشت 1391)

Apparently, logic and philosophy has set foot in Islam world in a natural process; and the policy of caliphs who had some evil goals had nothing to do with it. Otherwise, if they had undermined or neglected the process of gaining knowledge, it would have been disturbed. In the following paper, the author has tried to present evidences for this issue. Therefore, he is going to examine the transmission status of Medical Sciences, Astronomy, prognostication, logic and philosophy to the Islamic world during the first centuries. He also talks over the establishment of Beit Al-Ahkame and Kheradkhāne during each of the Abbasi caliph's period. He confirms that although some branches of knowledge which were related to sleeping, eating, lust, and the presidency of Abbasi caliphs were translated into Islam language by their order, there is no record of their order regarding the translation of philosophy. Therefore, because of a scholar's personal interest, part of logic and philosophy was translated into Arabic. So, the idea that philosophy has been translated by the order of cruel caliphs to oppose the Prophet's family's knowledge has no historical document. Following this, the author elaborately introduces some of the significant scholars and philosophers such as Kandi, Ibn Sina, and Sheikh Ishrāq; and explains about their role in the transmission of Greek science to the next generations, Iranians, and Islam world. He argues that the efforts for having a philosophical comprehension of religion in Islamic world has started from the very first days of philosophy, that is from Kandi period. Finally, the author gives a brief account of Molla Sadra's biography and his philosophy, Hekmat Motealie. Then he talks about the issue of comparison between philosophy and religion in Mulla Sadrā's philosophy (aka Transcendental Wisdom).

Each of the academic characters of Sheikh Mohammad Abde at Al-Azhar University, and Allāme sheikh Mohammadreza Mozafar at Najaf Seminary School, in their sphere of influence, was the origin of some social and cultural reforms. They have trained a special group of Islamic scholars who were noticeably different from their fellow. In the following paper, the author intends to study the social and cultural efforts and reforms of these two academic characters; and comparatively examine their social religious reforms.

During the last century, the most important intellectual involvement in the Muslim world has been the emergence of a cult known as "Wahhabis" and then "Salfi". In the present study, the author has an analytical and documented look at Umayyad attitude to Ahl Al-bayt (pbut). As an introduction to this discussion, he analyzes Ibn Taymie's status among Wahhabis; and tries to clarify his ideas and thoughts. In this regard, he talks about the position of prophetic tradition as "the authority in understanding religion"; and discusses different attitudes to prophetic tradition in the form of either positive attitudes or negative ones. Then, having depicted the position of "Umayyad reading " of religion, he criticizes the ideas of Ibn Taymie, who is one the significant figure of this approach. Therefore, he discusses Ibn Taymie's attitude to Imam Ali's virtue, Lady Zahra's virtues, and the martyrdom of Imam Hosein. His attitude in fact reveals his hatred and wrong thoughts.

Quran, a Voice to the World is translated by Masume Yazdānpanāh; and published by Elmi va Farhangi publishing house (Academic and cultural publishing house) in 1390. In the following paper, the author has investigated plagiarism in English translation of Quran in this book. In this regard, he criticizes the translation of the book via mentioning some examples of its text.

In the present study, the author has an analytical review on a critical essay, written in Safavid period. This essay is in fact an explanation by Mohammad Hosein Hasani Yazdi Kāshāni about the judge in Kāshān. This essay, whose basis is complaining about the judge in Kāshān, talks about the necessary characteristics of a good judge; besides, it is going to emphasize, seriously and humorously, the lack of these features in the mentioned judge. The author believes that, one can know more about the critical literature of Safavid period, justice system, and its process of that period through an analytical study of the essay from different aspects such as author, his finding faults with judge in Kāshān, the content of the essay, and its different parts.

Khaje Abolhasan Ali Sirjani’s Al-Bayaz va Al-Savad is one of the primary sources of Sufism; and equals some books like Kashf Al-Mahjub by Ali Ibn Osman Hojviri, and Imam Qoshairi’s Resale. Even in some aspects it is better than these books. Having used four of its manuscripts, Dr. Hosein Pourmokhtār edited this book; and it has recently been published by Iran Philosophy Research Institute. Dr, Nasrollah Pourjavādi has written an English preface to the book in order to introduce the book. In this preface, he, first of all, talks about Sirjāni’s biography and works; and then he discusses the sources used by Sirjāni, the form, content, and the special features of the book. Since this preface is the most technical text ever written on Al-Bayaz va Al-savad, the author of the present essay intends to provide a translation of it.

An Encyclopedia of official Hadiths, which was published by Brill Publication in 2007, is a summary of a lifetime academic efforts of Khutir Hendric Albert Yanbel, one of the Dutch orientalists. The following study which is about a critical review on this book is going to be presented in two parts. In the first part, the author is going to provide a brief biography of Khutir yanbel. Then, having considered his works on jurisprudence, Quran, and hadith studies, he intends to examine this orientalist’s place in western hadith studies and analyzes his method of dating the hadiths. In the second part of the paper, the translation of Herald Mutzki’s essay upon this book is presented. In his paper, Mutzki talks about the content of the book as well as Yanbel’s way of offering the information. Besides, he examines the book from different aspects such as the content, and …. Therefore, Mutzki scrutinizes the following question: is Yanbel’s method in rebuilding the process of the evolution of the history of hadith valid? Is his method exact enough? Are the assumptions behind his results reasonable? Isn’t his terminolgy vague? Are the results persuasive?

Does God Exist consists of a scholarly debate between two prominent and conflicting figures of theism and atheism. In this book, William Leen Craig, as a theologian and a theist, has debated Antony Flow, Who is a philosopher and atheist. The text of this debate has been given to eight philosophers of religion every one of whom has expressed his opinion about it. Craig and Flow have studied these comments and at the end of their book summarized their views about the critic's ideas. The result is a book composed of 12 chapters and 230 pages. In the present study, the author is going to give a report of the book, and discusses Craig's quintuple proofs for confirming the existence of God, such as cosmological argument, teleological argument, moral argument, the argument of the miracle of the resurrection of Jesus, and religious experience argument. Finally, he explains how Antony Flow deals with Craig’s arguments.

Mirzā Abdolqāder Bidel Dehlavi Azimābadi (1054-1133 AH), the Indian poet who represents Hindi style in his Persian poems, was born in 1054 AH in Azimābād. He has many works both in prose and verse. These works have been published several times in India, Pakistan, Iran, and Tajikistan. In the present study, the author, first of all, is going to provide a brief biography of Bidel along with an explanation about his works and their contents. Following this, he sets out a list of Bidel's prose and verse compositions, and introduces some of Bidel experts. Finally he sets forth a bibliography of Bidel's works in two parts. The first part consists of his works, analysis of his ideas, and other books related to Bidel in Iran and subcontinent. The second part is formed by a list of his works published in Central Asia and Transoxiana.