نشریه آینه پژوهش
سال سی و سوم شماره 1 (پیاپی 193، فروردین و اردیبهشت 1401)

The ritual of Simā', which is performed by many mystical sects, is one of the ways that, according to the followers of these sects, can bring the seeker closer to God. This ceremony has four parts among the followers of Rumi, and each part of it seems to be the manifestation of one of the four journeys mentioned by Ibn ‘Arabī, and Mullā Sadrā also named his great book "Al-Hikma al-Muta'āliyya fi al-Asfār al-Aqlī al-‘Arba'a" based on these four journeys: the first journey is from the creatures to God and the second is the journey from God to God along with God and the third journey is from God to the creatures and at the end of the fourth journey there is the journey of the creatures to the creatures along with God. The historical background of this spiritual ceremony dates back to the time of Mawlānā Jalāluddīn Mohammad Balkhī, who underwent a spiritual transformation after meeting Shams Tabrizi. This profound development caused Rumi to reflect extensively on religion, religious sacred texts, and the works of mystics, and to offer a relatively new interpretation of religion, the signs of which are evident everywhere in his writings and hymns, especially in the great book Mathnawī. Many people interested in religion and spirituality, travel to Konya to visit Rumi's tomb and travel in the world of meaning, and the present article is the result of this type of tourism. The final part of this article is a critique of Sufism because of the transformation of the Qutbs of the paths into extraterrestrial idols in the minds of the disciples. In this section, it is emphasized that the inheritance of leadership in the Sufi sects and the excessive respect for the founders of the mystical sects is one of the reasons for the deviation of mystical Paths and thier emptiness from meaning.

Considering the period of Umayyad domination from 41 to 132 AH, during three generations, and that Islam in this period, went through the most basic stages in shaping the history of thought, knowing about the currents of thoughts-faiths is very important. This job was done in the form of the establishment of the Nābitah-Nāṣibah sect, and later, Jāḥiz gave the best explanation of this ideology. Some Mu'tazilites, such as Abu Ja'far al-Ekāfī, played an important role in explaining it, but it seems that the historical significance of it for understanding Islamic thought has continued to receive less attention. Here, we will try to get a report of the false opinions and the perception of the sect Nābitah among Muslims, based on the data of various sources and especially what Jāhiz has said in this regard.

In the present article, the author has examined the text of several manuscripts as the twenty-ninth section of the series entitled Reading Manuscripts. These texts are as follows:In the Turkish phrase / Bash Yuz Alton is two hundred dinars!
The attention of the rulers of Khorasan during the Qajar period to the history of Bayhaqi
A note from a Jorjani about Aurangzeb and Aurangabad in 1054
Traditional Veterinary: medical properties of the lions' organs.
Autobiography of Professor Mahmoud Shahabi Khorasani
Chronicles of the life of Sheikh Ibrahim Zanjani
A testimony for a person's poverty and asking the believers to help him
The experience of cooperation and association of the clergy with Fath Ali Shah Qajar

The present article is dedicated to the history of the formation of the library of the Institute of World Literature in the 1930s. The library was established in Moscow on the occasion of the 40th anniversary of the literary activity of Maxim Gorky (1868-1936) and later Oriental manuscripts were added to it. In this article, the author describes the fate of the manuscripts kept in this library and reveals the transfer of the manuscript to the Institute of Oriental Manuscripts of the Russian Academy of Sciences (St. Petersburg) and the Institute of Oriental Studies of the Russian Academy of Sciences (Moscow). However, the fate of many oriental manuscripts (Arabic, Persian, Turkish) of this library is unknown.

The word Tazi is one of the words that has acquired another meaning over time, a meaning that is completely opposite to its first meaning. This word, which at the beginning and during its life of 1300 years or more, had a positive meaning and was in fact a literary word used by most poets and writers, in the last hundred years and especially in the last seventy years, along with the growth of nationalist tendencies, has been used by nationalist writers and poets for humiliation and insult, and its semantic burden has become negative. Since this negative connotation, has caused resentment and annoyance to many Khuzestani compatriots, in this article, we will discuss the origin of this word and show where this word originated. We will also show in which meaning this word was used by Persian-speaking poets from Rūdakī to Malek al-Shu’arā Bahār and prose writers from Beyhaqī to before Mirzā Fath Ali Akhūndzādeh, and how its semantic burden has changed in the last one hundred years?

Da’wat al-Islam Magazine is the first outcome of the dialogues of Isfahan Ṣafākhāneh published outside of Iran, which was enthusiastically welcomed by the residents of Mumbai (including Muslims, Hindus and Christians). In fact, Mohammad Ali Dā’i al-Islam has propagated Islam on a global scale by imitating the propaganda of Christian missionaries in Isfahan; And this is evident in the content of the dialogues, the books introduced, and the announcements made in the magazine. In other words, he has set up a network in the same style as Christian missionaries, which, of course, was not limited to Mumbai. For instance, he established Jafaria Association in the city of Muzaffarnagar (vol. 6, p. 1); However, so far we have no information about its religious activities. However, what adds to the importance of Da'wat al-Islam magazine is its somewhat modern approach, which has never been seen before in the Islamic world.

Literary controversies in the form of poetry have a long history in Persian literature. One of the most famous of them is an ode that “Unsurī Balkhī has said in his critique of Ghaḍāirī Rāzī's poems in the same weight and rhyme of his poem and has enumerated the flaws of his poem and Ghaḍāirī has responded to his critiques in another ode. The five passages that you will consider in this article are the poetic correspondences that were exchanged between Baha’uddīn Khujandī and Saeed Hiravī in ​​the first decade of the eighth century AH; Three of them are by Baha’uddīn Khujandī and two by Saeed Hiravī. The beginning of this correspondence has been friendly, but Khujandī is disturbed by Saeed Hiravī's response and considers it sarcasm against himself, and then they start to mock each other. In the fourth and fifth parts, the name of Mohammad Ḥanafiyyeh is mentioned and both poets have praised him. He was actually Amir Ārtina one of the rulers close to Sultan Mohammad Khudābandeh and apparently during his reign, he controlled the Emirate of Isfahan and its environs. We have found three pieces related to these poems in other sources, which are quoted at the end of the article.

In this article, the issue of attributing Khusru Nameh to Attar Neyshābūrī has been studied and reviewed according to the opinions of contemporary writers and researchers. The method has been to explore, without regard to a predetermined answer, the fundamental problems of accepting this attribution, and the signs by which the opposing writers and scholars have doubted the authenticity of this attribution.  It is then discussed whether the objections raised had the rationale to reject the attribution of the book or not. It also discusses what are the signs for accepting the attribution of the book to Attar and how the contemporaries reacted to these signs. Examining all the opinions, it has become clear that the opposition to the attribution of Khusru Nameh to Attar Neyshābūrī is not convincing and is based on unproven assumptions.

Correct and accurate knowledge of the meanings of terms used in Islamic theology is one of the necessary prerequisites and preliminaries of any study and research on theological texts. Considering the conceptual changes and evolutions of many theological terms in different periods and schools, the study and reporting of semantic changes in the technical words of Kalām in the history of this branch of knowledge is of great importance. In this article, the two main meanings of the term "Jowhar" in Islamic theology are defined and explained, and the semantic evolution of the term in the process of transition of Islamic theology from Mu'tazilite discourse to philosophical discourse is represented.

The purpose of this article is to find out the exact identity of the author of the book that has been published under the title "Al-Tafsir Al-Wajīz". The author of the article, by presenting new evidence, shows that this work was written by Sheikh Ḥurr ‘Āmilī's brother and has nothing to do with the author of the book Vasāil. In addition to presenting this evidence, which has so far been hidden from respected scholars who try to deny or prove the attribution of this work to Sheikh Harr ‘Āmilī, another manuscript of a commentary by Sheikh Ahmad ‘Āmilī has been introduced and reviewed, which the author believes for some reasons, that version is another part of the same commentary. This article also examines the content of the commentary in detail and clarifies with the help of evidence within the text that the author of Vasāil can never be the author of this work and the book in question, Is undoubtedly the work of his brother.

In the following article, the author tries to Critisize the translation of the Quran by Mr. Haddad Adel. In line with this goal, by stating verses 13 to 32 of Surah Ma'idah, he expresses his critical points towards translation and then, expresses his preferred translation.

Phenomenology is a way to understand your perceptions without the slightest judgment. This method was born of the reflections of the German philosopher Edmund Husserl, which was modified by thinkers such as Heidegger, Sartre, and Merleau Ponty. It was also criticized by later thinkers and critics and used in various fields, including theology. The book "Introduction to Phenomenology" (2010), which is an educational text, clearly and in detail describes the development of this way of thinking, which was considered a rebellion against positivism and tried to save the humanities from the domination of the physical attitude. This book, focusing on the four main thinkers of phenomenology, follows the development of this knowledge and its dimensions to this day.

"Mey-e Baqi",  a collection of articles about Hafez, is an abstract of Bahaudin Khorramshahi's works. In this article, we have reviewed this book and wherever we have not been in agreement with its author, we have expressed our opinion by reasons and evidence.