نشریه آینه پژوهش
سال سی‌ام شماره 4 (پیاپی 178، مهر و آبان 1398)

In the 9th century A.H., a poem entitled “Nabi Nāme” was composed, whose author is unknown. So far, two manuscripts of this poem have been identified in Turkey, one in the Fāteh library and the other in the Toopqāpi Sarāy Museum Library. This poem is composed in Shahname meter in 844 A.H., it has an introduction, four sections, and an epilogue.  The composer referred to Shahname and Ferdowsi in several places. The subject of this long Mathnavi is the story of the life of the Prophet of Islam from beginning to end, and the author has used authentic hadiths to compose it.

In the form of the seventeenth article of a series of publications titled “Skimming Manuscripts”, the author has scrutinized the texts of several manuscripts. These texts are as follow:• Some interesting notes on a manuscript of the Persian interpretation of Man La Yahduruhu al-Faqih by Mulla Muhammad Taqi Majlesi• Shah Sultan Hussein’s Waqfnāme for Sirat Ibn Hisham • The text of Waqfnāme for Sirat Ibn Hisham• An interesting economic-agricultural document which is more than two hundred years old• Shah Sultan Hussein institutionalized the celebration of Sha’bān 15th• A new event which happened in Hazrat-e Abdul Azim holy shrine on Wednesday, Rabi’ al-Awwal the 2nd, in 1327• Mirza Mousa Saiyāh Isfahani, a modern physician but a critic of constitutional period

After the Arabs conquered Jerusalem in the year 638, the name of the city remained intact for almost a century, except for the slight change that only the Latin title Ᾱeliyā became to some extent Arabic and turned into Ilyā. The evidence of this claim – that the name has been around for a century - are the coins and stamps remained from the Umayyad era. It was from the early years of the ninth century [the late second century A.H.] that the name Ilyā was replaced by al-Quds, and this change happened because of the sacred state of Jerusalem. This research intends to find an explanation for this delay in the change of the name by relying on the oldest surviving sources of the Umayyad era, such as coins of this age, as well as the oldest surviving building, Qobbat os-Sakhre. Also, new observations and comments on this Islamic monument and its special mosaic facade have also been presented and analyzed. Finally, we put different evidence together to have a new look at the one-hundred-year survival of the name Ilyā for Jerusalem.

Abdul Aziz al-Duri, as one of the most outstanding contemporary scholars, has played an important role in developing new approaches to the history of Islam. His acquaintance with Western historiography schools and his education in the West have been effective in making his views on history different. His interest in economic history, social history, and the spread of historical sources even to the literary sources can be considered as one of his prominent activities in the field of historical studies. Given the importance of his efforts in the field of historical studies, and the need to pay attention to various aspects of his research, an article by Vajihe Kotharāni, who herself is a prominent historian, has been translated into Persian. This article is about Abdul Aziz al-Duri’s method of historical studies.

The present paper is the seventeenth 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:• Sa’si’s verse in Roozbahān Abhar al-ᾹSheqin• Another source for Farid Attār’s qasida “Sogandnāme”, and some speculations regarding its missing verses at the beginning• Attār and Sa’di’s works being written by Bākān /Pākān Esfarāyeni • A collection of poems left from the 9th century A.H., not 5th century, in Baghdad• A manuscript of Abdullah bin Ahmad Nasafi’s, dated 688 A.H. in Shiraz• Some possible information about one of the members of the family of Abdul Salami-e Fars in the eighth century A.H.• An introduction to a collection of poem Bi Neshān (a note by Dr. Roohangiz Kerāchi)• Allame Qazvini and Mustafa Javad• Two small notes (with regard to Dr. Ghani’s letter to Allame Qazvini, and the poem “Agar del az gham-e Doniyā jodā Tavāni kard”)

One of the most complete and valuable commentary on Sharaf od-Din al-Busiri’s Qasidat al-Burda is Sharaf od-Din Ali Yazdi’s, the ninth century scholar whose death date is not known; however, it is certain that he died in the middle of the ninth century and has various works such as Zafarnāme. The present essay seeks to answer the following question: Whatmethods did the commentator use in describing the ode? Yazdi’s commentary is in Persian, and its introduction, titled “al-tanbihat”, includes twenty tanbih (remarks) with regard to the position of the Prophet (Peace be upon him) and his mystical status in the universe. This commentary consists of three levels. The first one or the word level titled “al- mufardāt” is the literal explanation of the verses, accompanied by morphological points, and sometimes refers to the dictionaries. The second level which is titled “at-tarkib” contains the syntactic and rhetorical points of the verses, and also talks about conjunction and disjunction. The third level is called “hāsel al-fahvā” and is about the meaning and translation of the verses based on the two preceding levels, as well as about the relationship between the verses. This commentary has five manuscripts. It has been attributed to another person named Abdulwahhāb Istarābādi by mistake; however, afterstudying and comparing, one can definitely conclude that it belongs to Yazdi.

Zende Bād Zabān (three years among the Tajics) is part of Hasan Qaribi’s cultural memories, notes, interpretations, lectures, and introductions which he wrote down during his three-year mission in Tajikistan as the head of Tajic- PersianCulture Research Institute. The book is published by Ᾱron publishing house in 1398. The author of the present paper intends to give a report of the mentioned book; therefore, he is going to talk about the content of the book.

This article introduces a Qur’ān manuscript which was transcribed in muhaqqaq script in Amol (northern Iran) in 687 /1288, by Muḥammad b. Ibrāhīm al-Ḥaddādī al-Ṭabarī al-Ᾱmulī. According to the colophon, the scribe copied the Qur’ān in the Khanqah established by the famous sufi, Abul Abbās Qaṣṣāb-e Ᾱmulī (Aḥmad b. Muḥammad b. Abd al-Karīm al-Ṭabarī). Having been maintained in Iran until one or two decades ago, it has now been moved to the Museum of Islamic Art (Doha, Qatar) after being auctioned in London (Christie’s Auction House, October 6, 2009).

The Qur’an, Translation, Explanation, and Glossary by Bahaedin Khoramshahi, published by Niloofar and Jāmi publishing house in 1396, has become quite popular among the ones who love the Qur’an. In the present article, the author has provided different examples of the book in order to criticize it. Regarding this, this paper includes three sections: 1. Criticizing the book translation and explanations, 2. some reviews on the book appendices, and 3. providing some suggestions.

Nizar Ghabbani, a contemporary Syrian poet known as the poet of love and woman, is a popular poet among the Persian-speaking audience; therefore, many translations of his works have been done and many studies have examined his  poetry. Given the importance of Nizar Ghabbani’s works among Persian-speaking audience, compiling a bibliography can facilitate future research and prevent repetitive research, hence the present authors attempted to collect all Iranian works related to this poet. Following this, they intend to present a descriptive and statistical analysis of these works. They also classify the works according to their structure and content. This research has used library research process, and is arranged in alphabetical order containing all the researches in the form of book, thesis, and essay from the beginning of 1397.