نشریه آینه پژوهش
سال سی و یکم شماره 4 (پیاپی 184، مهر و آبان 1399)

Abbas Barghānī is one of the members of the Barghānī family, one of the most honorable families in Qazvin, who lived in the thirteenth century AH, and from this family, various works about Ashura, fasting, etc. have remained. One of the works of Abbas Barghānī is Dafātir al-Ghumūm, in which the author has tried to give a report on it and its content, based on the manuscript kept in university number 7356. According to the author, the importance of the book is in the long list, which contains about 150 titles of books and before the beginning of the book, it is mentioned in two pages as the sources of the book. In the following article, after a brief description of the contents of the book, he has carefully considered the list of book sources.

The history of civilization is a rela-tively new branch of history. In the historical background of Muslims, there has been no view about history from the aspect of civilization. They often looked at history through the same political and possibly non-dynamic social views. While the historical scientific trend called the history of civilization has been considered by many historians of the last two centuries in Europe and has been viewed as a way of decline or progress in the history of nations. In a way, Westerners began the field of history of civiliza-tion towards themselves and other nations. The view of the history of civilization in the field of Islamic and Middle Eastern studies has led to the establishment of the trend of the history of Islamic civilization. Westerners have written the first books entitled History of Islamic and Arab Civilization. This is the first time work written about the knowledge of the history of Islamic civilization. Later, books on the history of Islamic and Arab civilization were gradually translated from French into Arabic and later into Persian. In the present article, the author focuses on the study of Islamic civilization studies and tries to introduce the first writings in the field of Islamic civilization.

The series of articles published under the title "Ishārāt wa TanbĪhāt" is an opportunity to design and write various critical, bibliographic and heritage research essays, each of which is a short and independent one on a specific and distinguished topic. This second part of these series consists of three essays and notes. In "An essay about the translation of Khājh NaṣĪr al-DĪn ṬūsĪ from Zubdat al-Ḥaqāiq by ‘Eyn al-Quḍāt HamidānĪ", referring to an allusion to the Persian translation of Zubdat al-Ḥaqāiq by Khājh NaṣĪr al-DĪn ṬūsĪ, which proves that the attribution of this work to Khājh is correct. "Praise of Fakhr RāzĪ on SharĪf Murtaḍā" is a title of another article citing the remarkable phrases from Fakhr RāzĪ in the description and praise of SharĪf Murtaḍā. The note "Publication of ShamsuddĪn Muhammad KhafarĪ's collection of treatises on intellectual sciences" is also dedicated to a brief introduction of the newly published collection of KhafarĪ's philosophical, theological and logical treatises.

The bibliography, which is the compiling of a list of scholarly writings on a particular subject, provides extensive information available in the field. In the present article, the author has attempted to present a report on English-language scientific works about Imam Hussein (as) that have been written in the West. The collection of works reviewed in this research includes 838 data including 476 articles, 300  books and 62 Ph.D. and master's theses. These data have been published in print or digitally and have been extracted from various sources using a library method and checks the contents and subjects mentioned in them, it also introduces the active authors in this field.

Abdul Rahman Badawi is one of the most diligent and at the same time the strangest Muslim scholars and thinkers of the contemporary era. The best proof of this claim is his works in the field of "rational sciences", in terms of breadth and accuracy, which amazes any researcher aware of the difficulties of writing, translating and researching in philosophy, logic, theology, mysticism and Sufism to the extent that the active philosopher, such as Hassan ḤanafĪ, equates his services to rationality and the intellectual and mystical heritage of Islam with the achievements of a generation or a research institute.
The difference between BadawĪ’s innovative method and other modern thinkers in the Arab world is that he tried to spread rationality in the Islamic world through translation, research and writing. In this way, in addition to the Islamic tradition, he also paid attention to non-Islamic philosophy and tried to draw the attention of Muslims to his ancient intellectual heritage and other lands by translating, compiling, correcting and reviving the forgotten works. On the other hand, to acquaint others with the valuable achievements of the Islamic tradition in the field of intellectual sciences and mysticism.
However, it seems that there is no proper description of him and his efforts in Persian. In this article, the author has tried to examine some of his works and research methods.

Islamic jurisprudence depends on elements and tools for its internal strength and reconstruction, one of which is its logical structure and systematic classification. A structure that can organize such an extensive branch of knowledge; Determine the position of each theme; Make access to its topics easier; And make it easier to understand its contents. A regular structure that, with its expandable network, can adapt the previous and new concepts of jurisprudence and can be used with the development of new tools in simple and advanced storage and various searches, especially in thematic and network searches. The main question is what is the appropriate solution for the systematic classification and logical structure of jurisprudence with the mentioned expectations?
In this article, the classification of jurisprudence is examined with a different view of the Jurisprudence Thesaurus as a suitable method for correct regulation and helping the logical classification of jurisprudence.

In the following article, the author points out some common themes and proverbs in Persian and Arabic literature. What follows are 44 common proverbs and themes used in both Persian and Arabic literature, indicating the close connection between the two cultures.

< p >The Manuscript number 4289 in the National Museum of Iran was originally a 14-piece Qur''an on the skin from the third century AH, which, unlike other ancient versions of Kūfī, probably had an Iranian scribe. This article tries to achieve three separate goals by examining the different aspects of this version. First, the general characteristics of this important Kufic version from the third century AH and its differences from other copies of 7-line Kufic in the third century, along with providing information about other scattered papers and components that originally belonged to the same Qur''an. Secondly, it indicates that another 7-line Kufic version, number 548, which was stolen two decades ago from the Pars Museum (Shiraz), was another piece of the same Qur''an, which after the theft, its various pages was sold out between 2004 and 2020, in Various London auctions (Sotheby''s, Christie''s and Bonhams). Thirdly, it shows that this Kūfī Qur''an, unlike all the versions of Hejazi and Kūfī Qur''ans of the first centuries, did not follow the tradition of "attached writing" or "Peyvaste Nigari" in writing letters and words. This is probably due to the special style of Iranian scribes (Khorasan and Transoxiana) who considered breaking words at the end of a line to be ugly and disgusting. During the third to seventh centuries, the Iranian used the Iranian style of Kufic writing which is known as detached writing. The author speculates that this is due to the cultural connection of the people of these areas with the tradition of writing in Iranian and non-Iranian languages ​​in Khorasan, Transoxiana and pre-Islamic Turkestan, which, unlike the western regions, did not follow the attached writing style.
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In most versions of Shahnameh, short and long narratives have been added to Ferdowsi's words, which need to be extracted, published and studied in the research of Iranian epic and heroic literature. Three poetic narratives of such stories are preserved in several manuscripts of the Shahnameh from the thirteenth century, which have recently been edited and published in the book of Tahmanatnameh. These three newly discovered narrations/poems are: Tahmanatnameh (770 verses), Zal and Muqatil Div (557 verses) and Damavand Mountain (2568 verses).

The Arabic-Persian dictionary of "Mutarjim", which has been compiled in two volumes by Mr. Muhammad Hussein Batman Ghilich, is a valuable step in compiling bilingual Arabic-Persian dictionaries. The present article introduces this dictionary and its commonalities and differences with other similar dictionaries and points out some tips. Finally, by providing a list of words that are not included in this dictionary, it offers suggestions on how to compile new dictionaries.

The following article is the second part of an article, the first part of which has been published in issue 183 (August and September 2020) of Ayneh-e-Pajuhesh, in which the author has criticized Mostafavi's translation of the Qur'an in the book Tafsir Roshan. In this part of the article, the author first examines the causes of translation errors and then cites examples of errors arising from the translator's disregard for Arabic literature and being highly influenced by his principles and lexical research in the book Al-Tahqiq fi Kalmat al-Quran. In this article, such cases have been reviewed.

Quranic research is one of the topics that has attracted the attention of orientalists, and the last few decades have seen the produc-tion of many collections, including encyclope-dias and specialized books in this field. Ori-entalists’ approaches to the Qur’an have been different, but so far we have not seen a codified collection with a historical approach in its spe-cialized sense. Late last year, the collection of “ the Quran of Historians” under the supervision of Mohammad Ali Amir Moazi and Guillaume Di was published with a historical approach and is currently the only outstanding work of the contemporary Qur’anic research that has dealt with the entire Holy Qur’an with this approach. The importance of this work is due to the fact that a group of interdisciplinary experts came together to analyze and study various Qur’an-ic fields with such an approach. This work has been published in three volumes and is currently being considered in various scientific circles around the world. This article analyzes the various dimensions of the collection and explains the issues posed in it.

The book Shiite Religion or Shiite Belief by Dwight Donaldson is one of the first orientalist researches in the first half of the twentieth century, which is dedicated to the discussion of the Imams (AS) and the study of the historical geography of their shrines. In the sixth chapter of this book, the author has spoken about Imam Hassan (AS) and has given a historical description of the events of his time and life. He gathers some of his information from reliable sources and some from unreliable narrative sources, then in chapter 6, he presents his general perceptions and ideas about the character of Imam Hassan (AS) and his life and manners and his conditions, which is far from the truth. He made big mistakes and attributed many lies and fabricated information to this great character, which is untrue in terms of content and document. In this article, the critic has tried to review these lies and fabricated data based on reliable narrations and facts, and to reject the validity of the sources to which he has referred.

The poems of Afḍal-ud-Dīn al-Badīl ibn Ali Khāqanī have always been described as solid and difficult. These difficulties arise from the interaction of two wonderful elements: One of them is Khāqanī’s extensive knowledge and the other is his prominent talent and imagination, both of which when mixed together can lead to the creation of outstanding prose and poem. In order to decipher and interpret these difficulties, various commentaries have been written in the past, some of which have not reached us. Such efforts, of course, have been accelerated in the contemporary period and the present century and several works have been written in the description of Khāqanī's Poems. Undoubtedly, knowledge of these sources is of special importance in studying about Khāqanī' and literary research, so in this article, we have tried to introduce the commentaries of each of Khāqanī’s one hundred and thirty-two poems.