نشریه آینه پژوهش
سال بیست و نهم شماره 6 (پیاپی 174، بهمن و اسفند 1397)

Abdulmajid Sharafi is a newly emerging figure in intellectualism in Tunisia, and perhaps one of the most influential people in this field because what he left behind is not just books and articles or even new perspectives, but some well-educated students who followed his path and propagated his ideas. Hence, Sharafi›s views, like many other intellectuals›, are not exclusive to some individual theories in his books, but have become a vibrant and dynamic flow that everyday has  a new book or theory to show off. The following paper is the translation of a paper on Abdulmajid Sharafi published in New Islamic Thought: A Critical Approach which was compiled under the supervision of Bassām al-Jamal and printed by the institute of Mu›minoon bilā Hodood. The first volume of the collection, titled New Religious Thought introduces the most prominent intellectuals and their ideas with regard to religious thought, and contains 11 articles fromvarious authors. At the beginning of this paper, the author briefly talks about Sharafi›s biography, books, and their contents. Then, he outlines the most important manifestations of Sharafi›s modernism, such as modernism in method and modernism in the themes. Following this, he mentions the criticisms which were levelled at his views. Finally, heis going to name some of the most important books and articles which were written about Sharafii.

The following paper is the translation of a part of the book Aqā Bozorg Tehrani Movarekhāwhich was written by Amjad Rasool Muham-mad Al›avādi and published by Markaz ol-Hoda Publication in Najaf in 2009. The author of this book, which is the text of his dissertation, has given an analytical account of Tehrāni›s life during the social and cultural developments of Iran and Iraq. His main goal is to represent Tehrāni›s historian image which is mainly based on the analysis of the contents of his book Tabaqāt A›lām osh-Shia. Part of the book whose translation is provided here is organized in two parts: the elements of Tehran›s historical views and Tehran›s deduction power.

The present article is the text of a speech delivered by the author in May of 2018 at the commemoration of Haj Sheikh Gholāmreza Yazdi in Yazd. After presenting a short biography of Gholāmreza Yazdi and mentioning his works, he focuses on Miftāh Oloom ol-Qur›an, and talks about its content.

Among the poems left from Berandeq bin Nosrat Khojandi, there are five ghazals in whose composing he tried to imitate Hafiz›s poems and even intended to be better than him. Although he did not succeed, the level and kind of attention hepaid to Hafiz›s poetry is considered to be really important. Since he is one of the first imitators of Hafez, the study of these five ghazals shows the beginning of the influence of Hafiz on Persian poetry.

Different views, sometimes contradictory ones, have been presents about the theological religion and beliefs of the well-known scholar Abulqāsim Hussein bin Muhammad bin Mufazzil, known as Rāqib Isfahāni, who is widely known due to the writing of Mufradāt Alfāz al-Qur›an. Some considered his as Mu›tazilite while others believed him to be Ash›ari, some scholars have spoken of him as Shia, and some sources introduced him as Salafi and emphasized on his tendency toward Ahl al-Hadith. Based on Rāqib Isfahāni›s only book on religious beliefs al-I›tiqādāt and studying the evidences found here, this article has proved that Rāqib Isfahāni followed the ideas and beliefs of a Salafi group called «Ahl-al-Athar» or «Ashāb al-Athar» who, according to Rāqib, is a religion different from Ahl al-Hadith.

Rāghib Isfahāni (alive in 409 A.H.), the famous scholar, interpreter, and theologian who wrote some precious works such as Mufradāt Alfāz al-Qur›an, Muhāserrāt al-Odabā›, Muhāverāt al- Sho›ara wa al-Bulagha, and Azzorī›a ela Makārim al-Sharia, has written a highly esteemed book on Kalāmi issues that has been corrected and published under the title of al- I›tiqādāt. The present paper introduces the well-known manuscripts of this book as well as its two provided editions. Then, some of the most important problems of Shimrān al-Ajali›s edition is pointed out. Incorrect records, the missing parts, and the large number of typos all show that there is a need for a new revision and edition of this valuable work.

Akhlāq an-Nasiriyah is an old Arabic translation of Khaje Nasir al-Din al-Tūsi›s Akhlāq-e Nāseri (Nasirean Ethics). The book was corrected and annotated by the orientalist Joep Lameer, and Hamid Atā›ie Nazari wrote a preface to it and added some Persian comments. It is published by the Islamic Propagation Office of Qom Seminary (Isfahan branch) in 1397. In order to introduce this work, the present paper is going to explain about the features and the importance of this translation. It also presented some samples of Khaje Nasir al- Din al-Tūsi›s Akhlāq-e Nāseri and Jorjāni›s Akhlāq an-Nasiriyah, and compare them. Following this, the author talks about Joep Lameer›s interpretations and comments in the correction of the book.

The present paper is the sixteenth paper which focuses on the findings related to the history of literature, textology, and codicology. Some of the introduced sources and provided information are as follows: Two very important Persian handwritten notes in Pakistan. An old manuscript of Tazkirat al-Awliya dated 695 A.H. and Masnavi dates 800A.H. Two old ghazals in the ancient sources of Persian poetry. An anonymous Persian interpretation dated 897 A.H. in the National Library of Eshq Ᾱbād. Some Ghazals by Dorduzd Istarābādi Two Persian collection of poems written by Mustafa Tarbazooni in Kootahiya Some more samples of Ali Akbar Feiz Qomi›s works. «Sa›di›s Praisers», and Yaghmaie›s participation in Qazvini›s studying about Sa›di. The list of the book donors to Tarbiat State Library in Tabriz.

Ibn Qutaybah is pan-Arab anti-Iranian religious intellectual who advocates science and knowledge independently and not in the form of hadith. This can be perceived from his treatise titled Fazl ol-Arab wa al-Tanbih ala Oloomiha which was published with the help of Mongomery Watt and Peter Webb by Al-Maktabat al-Arabia publication in New York in 2017. This treatise has 108 pages in all, and is in two parts. The first part named «Fazl ol –Arab» is about Shu›ubyya and criticizes them. The second part titled «At-Tanbih alā Oloomiha» talks about Arabic sciences including horseback riding, astrology, sagacity, fortunetelling and its ways, sermons, poetry, and Arabic wisdom in the form of prose and poetry. There have been two versions of this treatise introduced in a short Arabic introduction. The first one is Maktaba oz-Zāhirīn version which only included the first part, and was published by Muhammad Kord Ali. The other version, published by Dār ol-Kotob Mesriyya, contains both parts; however, the first pages are missing and the quality of some of the other pages are really low. The correctors have stated that they have compared it with Valīd Mahmood Khāles› publication published in 1998. The present paper is a report of the aforementioned treatise, and reviews Ibn Qutaybah› s views.

The manuscript No. 4256 is one of the most important Kufic Qur’ān in the National Museum of Iran. This 13-lines parchment manuscript is written in Kufic script (CIII) with the size of 32*40 cm on a piece of leather in oblong size. The original codex was probably a two-part muṣḥaf whose second part is only available to us almost completely. The present article, while introducing the codicological and calligraphic features of this Qur’ān, attempts to identify and introduce other manuscripts and fragments in the libraries, museums and auction houses all over the world that probably belong to the first part of the MS, or have been written in the same size and style. At the end, other similar codices written in the same Kufic script, in different size and with different number of lines found in the libraries of Iran and around the world are also introduced.

Shahriyārnāme is one of the long pahlevāni poem (epic poem) about Rostam›s grand-grand-grandchild. This poem has already been published twice by the late professor Homaāie and Dr. Bigdeli, yet it was not complete (925, and 5175 verses). Its new correction which is based on three versions and include twelve thousands and sixty nine verses has been published along with detailed introduction and annotations. Introducing this publication, the present article intends to put forward some suggestions and questions regarding the introduction, annotations, and the text.