نشریه مطالعات ایرانی اسلامی
سال یازدهم شماره 4 (زمستان 1400)

The Rubaiyat of Omar Khayyam has been translated into Japanese by several translators, some of whom have translated it indirectly based on the English translations (mainly by Edward Fitzgerald), and some have translated it directly from Persian. The present study briefly introduces 29 translators of Rubaiyat into Japanese and their translations. The results of the investigations revealed that various approaches to poetry translation can be found among Japanese translations of Rubaiyat. Some translators use archaism to create a feeling of antiquity, while others use contemporary language. Some translations apply formal or poetic expressions, while others have informal spoken language. Some translators have translated Rubaiyat in the forms of verse and some in the form of prose. Among the former group, some have used forms close to traditional Japanese poetry such as tanka, and some have tried modern forms like shintaishi. Some Japanese translators have even tried to create a form similar to the original form of Rubaiyat in Persian. The present study examines all these approaches using related examples and tries to classify them.

Due to the importance of the Qur'an (the Holy Book) for Muslims, manuscripts were also highly valued in Islamic civilization. As we see that the most exquisite manuscripts, including Qurans, literary and scientific books have been produced in Islamic civilization. As a result, one of the most important and prominent arts formed in Islamic civilization is book art, and consequently the study of manuscripts is of great importance for art scholars. Among the manuscripts preserved in Islamic civilization, the scientific manuscripts have an important rank because science has been very important for Muslims. The scientific manuscripts in Islamic civilization have different decoration which some of these decorations are survived in the earliest ones. Among them the tables appear in first scientific manuscripts and primarily they are functional than decorative. scientific tables, specifically are not studied yet.In this article, using an analytical approach will study the tables in the earliest Islamic manuscripts and make a question on the formal changes of tables and how the scientific tables influenced on Islamic book art? To answer these questions, several manuscripts, including: All earlier manuscripts (before the ninth century) were preserved in the libraries of the Islamic Consultative Assembly, the Malik Museum and Library, and some important manuscripts preserved in libraries such as the University of Tehran Library, the French National Digital Library, the British National Library and the Leiden University Library, were examined. As a result, it was determined, Prior to the ninth century AH, several features can be seen in most scientific tables: Drawing the lines of the tables in red, as a single line and sometimes in pairs (tow lines),  and in some cases in quadric (two pairs) , and another features were  obliquely writing and the Kasheeda writing (extended writing, stretched writing, lengthened writing) and use of several different colors in the cells of the tables. Some of the features listed can also be found in Latin manuscripts that are chronologically earlier than the Islamic manuscripts.It is noteworthy that we see the use of all these techniques or features at a later time in the layout of other manuscripts (with non-scientific topics).These include: Drawing Rulings around the texts in red, in pairs (tow lines) from the sixth century AH and drawing Rulings in four lines (two pairs), also in red from the eighth century AH in some manuscripts.A collection (No. 328, Nafez Pasha Library, last date of Rabi al-Awal 509 AH and the third decade of Sha'ban 510 AH) and the book Khatm al-Gharaib, written by Khaghani (No. 3118, Austrian National Library, dated 593 AH) are among the manuscripts produced in the sixth century Hijri, whose Rulings (lines drawn around the texts) are single and double lines, and manuscripts (No. 14017, Majlis, dated 695 AH), Diwan Seif Forghani (No. IKU.FY. 171, Istanbul University Library, Dated 749 AH) and the Book of Medical (No. 4856, University of Tehran, Dated 788-789 AH) are examples produced in the seventh and eighth centuries AH and their Rulings are double (two lines). And some of the manuscripts whose Rulings are four lines (two pairs) are: manuscript (No. 10474, Majlis, dated 13 Muharram 716 AH), the book Hadaiq Al-Anwar Fi Haqaiq Al-Asrar (No. 862, Malik, dated 8th century AH) And the book Al-Masader (No. 387 Malik, dated 8th century AH) and Diwan Saadi (No. 2569 of the Majlis, dated 721 AH).Another art that has entered the art of book design from scientific tables is the obliquely writing. From the seventh century AH, the art of obliquely writing can also be seen in non-scientific manuscripts.The art of obliquely writing was first used in the books of some poets in the seventh century AH.Similar to what was previously used in scientific tables, and from the eighth century AH and the following centuries, the art of obliquely writing, especially in the books of poets, has become one of the most widely used techniques in the art of book decoration. Divan Khaghani (No. 976, Library of the Majlis, dated 6th and 7th centuries AH) is one of the oldest literary manuscripts in which the art of diagonal writing has been used. Diagonal writing reached its peak of beauty in the middle of the eighth century AH in Khajoo Divan (No. 5980, Malek Library, dated 750 AH).Scientific tables have also had other effects on the art of book design in Islamic civilization, including the design of index pages in some manuscripts. Because the index pages in these manuscripts are divided like scientific tables, and these index pages are correctly reminiscent of scientific tables. One of the most beautiful index pages, which is designed like scientific tables, belongs to the book of Mons al-Ahrar (Inv. No. LNS 9 ms, Kuwait, Dar al-Athar, dated 741 AH).

The Yari Order is a religious sect in the western regions of Iran, which has had believers among Kurds, Lors, and Laks. Among the tenets of Yarsanites is the belief in several periods of manifestation. They believe that "the Essence of Yazdan", that is, God, manifests Himself in several periods, with one being the Period of Shah Khovashin's Reign( fifth cent. A.H., contemporary with the Seljughids). According to the Yarsanites, Shah Khovashin and his reign significantly contributed to the spread of the Yari Order during his period. That such a person had a historical existence, and that he played a role in the development of history can be verified in a separate study. The present study, however, deals with the mythical and historical aspects of Shah Khovashin's personality and reign in the Yari Order in a descriptive-analytical manner. Given the present study, it seems that Shah Khovashin was a religious-historical figure with a halo of holiness around him among his followers, and that the text attributed to his period consists of various teachings and tenets with an evolutionary writing style.

The authors' research shows that distortion of ancient Shiite texts and sources has always been a ‎conspiracy of Shiite enemies, so they have tried to hire translators who are first unaware of or less ‎familiar with the history and historical period of that time, then their views and beliefs. Transmit ‎their loose and distorted to the audience; But because the Shiite religion has been flourishing and ‎dynamic since ancient times, and the Shiite Persian speakers around the world have had proper ‎intellectual, ideological and religious nutrition, the enemies have not been able to achieve their ‎sinister and destructive goals. Accordingly, the present study deals with the role and position of ‎translation of ancient Shiite texts "with emphasis on Arabic and Persian languages" with a ‎descriptive-analytical method and reaches a tangible conclusion; Among other things, translators, ‎despite having appropriate equivalents in the target language, are not able to use contexts and ‎cultural elements, and in some cases, according to their personal tastes, resort to the strategy of ‎borrowing, borrowing words, and even grammar. This is where the need for scientific and academic ‎translation of Shiite historical texts into the living languages of the world, including Persian, is ‎undeniable; Otherwise, unpleasant consequences such as misunderstanding and misunderstanding ‎of the audience, ugliness of Shiite texts, turning the Persian-speaking audience away from ‎understanding the rich meanings of valuable Shiite texts and not applying them in individual and ‎social life will result. ‎

For the society of the pre-Islamic era, tribalism and pride in its collective mentality was a necessary and almost stable structure. This structure, which dominated the whole life of the tribes, needed to produce exaggerated and heroic themes and themes in order to continue and spread this fabric throughout history. The culture of the pre-Islamic era was based on a multitude of epic narratives and stories that were passed down from generation to generation. As the themes and themes of the culture of the age of ignorance in the age of return can be traced in later periods. These unique historical epics were objective facts and had characteristics that were based on a collection of ethnic narratives and made people proud of themselves. This article, which is based on the method of historical research and using description and analysis, while reviewing the context of epic and examining the cultural status of the society of the ignorant era based on epic, has the basic question of reviewing the heritage of the epic of the ignorant era in the history of pre-Arab culture Islam; What were the most important points? In answer to the above question, the research hypothesis relies on the fact that part of these epics, reflected in the collection of poems and the days of the Arabs, has formed the legacy of the epics of the pre-Islamic era in the history of pre-Islamic Arab culture. The result of the research shows that the existence of a collection of daring acts called epic, which is in the form of oral history in the history of the pre-Islamic era, while creating mythical thoughts in the Arabian Peninsula, has also created the infrastructure of epic literature.In re-reading pre-Islamic historical epics on the history of Arab culture based on existing Arab-Islamic sources, Arab society in the pre-Islamic era had early ethnic epics. They lacked a centralized central government that could distance society from the tribal spirit and work for a larger society; While the focus of pre-Islamic Arab society was on tribal aspirations, it prevented heroism in society from striving for higher ideals than the tribe. Economic poverty and drought in the nature of the region made ethnic epics in the form of tribal system the most effective for the continuation of ethnic life and the most effective method in producing and reproducing newer ethnic epics and creating tribal alliances. Note: First, epics were transmitted that took on a mythical form. Second, historians of the Islamic period recorded epics that did not provoke other tribes or narrated epics to maintain a balance between the two tribes or the two sides. The third of these matters were narrated orally, and due to the Qur'an's emphasis on not paying attention to them, they gradually faded in the early period of Islam, but after a generation or two, it again took on a different form in the form of factions and sects.

The Safavid state was founded in the context of the Ottoman Empire in the West, and religious differences were one of the issues that, along with political and geographical considerations, led to the intensification of the Safavid regime's unfriendly relations with its western neighbor. In such circumstances, the Safavids did their best to impose their authority on their enemies by utilizing diplomatic means along with military actions. The aim of the current study is to evaluate the religious aspects of the writings of the Safavid era, which shows the importance of the role of religion in the policies of the Safavid government compared to the Ottoman government. As a result of this research, it should be said that the Safavids used these letters to destroy the enemy's spirit and to show the important position of religion and religious beliefs to their enemy. It is also clear from the studies that the letters were full of conflicts. It has religious themes. This is not the case with peacetime letters.One of the prominent manifestations that can be seen in the letters of this period is the attempt to present religious beliefs and beliefs in terms of the connection that this political power and religious beliefs emerged in this period and in fact religion and politics were mixed in the structure of Safavid government. On the other hand, this religious-political model had no precedent in the Iranian political context.Inevitably, the Safavids used all available models to defend their political and religious existence. Iran and the Ottoman Empire were current and the application and emphasis on religious criteria became more important because we find that almost all elements of the Iranian correspondence had different religious beliefs from the Safavids. They also proclaimed and defended it.The religious distinction between the two governments of Iran and the Ottoman Empire further complicated the conditions of neighborly relations in various fields. The first day shaped relations between governments. Organizations and diplomatic efforts were another way of realizing relations and interactions.The text of the exchanged letters of the century shows that the usual political custom was observed in it. Friendly correspondence with its own literature was used to appease the other party, and hostile letters with harsh literature were used to disarm and impose their intellectual foundations and religious beliefs. One of the important features of most letters Safavid insistence is on proving the legitimacy and propagating religious beliefs.Letters are generally divided into two letters: peacetime letters and wartime letters. They themselves wrote for peaceful purposes. The main feature of these letters is to submit to the patterns of diplomatic communication of the time. What is more mentioned in this article is the use of countless titles and titles for the sultan or ruler for whom the letter is intended. Examples of this can be found in the letters of Shah Ismail and Shah Sultan Hussein to Sultan Bayezid Thani and Sultan Salim.In the letters of the time of hostility and war, which has occupied a major part of the first period of Safavid rule. At the same time, it is confronting the extravagance of the Ottomans in the west and the Uzbeks in the east.These examples are well achievable in their causal approach. Their general style is very similar to each other, and a few more differences are arranged for threatening and destructive purposes. Letters:It seems that the purpose of this correspondence is a kind of rivalry and virtual controversy in the field of dialogue and writing. History was different in the context of the lettersIn general, the correspondence of this period can be considered as a suitable document in the study of the approaches of the Safavid and Ottoman governments in international relations and foreign relations, in which many components such as religion and race have had a great impact.