نشریه مطالعات ایرانی اسلامی
سال دهم شماره 1 (بهار 1399)

Omar Khayyam is, without doubt, the most studied and the most famous Iranian poet outside Iran. His conciseness and his philosophical thought are the reason why Khayyam gained universal fame. However, Khayyam is still not known to the fullest extent; his Ruba’yyats were found late. The first references to his Ruba’yyats were discovered more than a hundred years after his death. There also exists a large number of poems attributed to him, but after extensive researches it was found out that many of them do not belong to Khayyam. Probably this may be the reason why his personality, his thoughts and poems were criticized more than other Iranian poets. Omar Khayyam, in his Ruba’yyats, does not stop for a moment from warning us. He reminds us in almost every poem that we are all exposed to the tyranny of our world, and, while we can not change the past, the future is uncertain to us, thus, Khayyam demands us to be careful and conscious, and to make form the present time an eternal moment. In what manner does Khayyam invite us to search for happiness? Is he that nihilistic person that it was said to be, or is his way of thinking more profound than this? The purpose of the present inquiry is to speak about the tactics that Khayyam proposes in his Ruba’yyats in order to achieve happiness and wisdom.

Khayyam is one of the most famous Iranian poets whose poetry is well known not only in Iran but in the whole world. Khayyam's quatrains have been translated into many languages ​​in the world, including Russian, and have been reprinted many times. The purpose of this research is to introduce Iranian scholars to the quantity and quality of Khayyam'sresearch in Russia and to translate Khayyam's Rubaiyat and important Russian critics' views on this great poet's poems. It is noteworthy that Iranian readers so far have only been familiar with Zhukovsky's "wandering Rubaiyat" theory, as well as to some extent with the Russian Orientalist Yevgeny Berthels' perspective, which has been attempted here with a view. Other Russian critics and scholars also know about Khayyam's personality and Rubaiyat. In this article we have mentioned some Russian translations of Khayyam's Rubaiyat. The first person to introduce Khayyam to the Russians was Vilichka, after whom many poets and literary translators turned to Khayyam's Rubaiyat, many of which are still in use. The best and most complete biography of Khayyam in Russian is also from Rosenfeld and Yushkevich.

Among the Zaidis, especially the Zaidis of northern Iran, "interpretation of the Qur'an" was common; And one of these Zaidi commentators is Hassan Ibn Ali Askari, nicknamed Nasser al-Lahq. Apart from the many writings and works that have been mentioned for him, namely Nasser Kabir Atroush, Quranic and interpretive works have also been attributed to him. On the other hand, because there are several disputes about the interpretation attributed to Imam Askari (AS) and especially the suspicion of attributing the interpretation to Imam Askari (AS); And new researches according to the documents of Askari commentary in the narrations of Sheikh Saduq and also some of the contents of the commentary, have shown that this commentary is by Hassan Ibn Ali Atroush; Now it is necessary to investigate, what Qur'anic and interpretive works did Nasser Atroush have? And what was his main interpretation? Also, what are the similarities between that interpretation and the interpretation attributed to Imam Askari (AS)? Therefore, given that no independent research has been done on this issue so far; The present research, with the method of library research and data analysis, intends to introduce and identify the Quranic works of Nasser Kabir; And, of course, pay more attention to the interpretation of Nasser al-Lahaq. According to various evidences and proofs, it was found that the commentary attributed to Imam Hassan Askari (AS) is one of the works of Nasser Atroush. Also, at the end of the article, it was suggested that by adding the remaining commentary texts of Atroush, the commentary of Hassan Ibn Ali Askari Atroush be reconstructed and revived.

Baghdad or Medina al-Salam is an Islamic metropolis that was able to maintain its position as the political, cultural and economic capital of the Islamic world throughout the era of the Abbasid Caliphate (132-656 AH).The aim of the present study is to examine the economic situation of Baghdad in the seventh century AH.The results of the research indicate that the situation of the Abbasid caliphs in the seventh century AH originated from the situation that when they faced the Buwayhi emirs, their absolute power was reduced and they became subject to the Buwayhi emirs, although at this time, Baghdad was flourishing. Subsequently, the Seljuk sultans, the Khwarezmshahi kings, and the Ismailis made matters worse.As the political situation became critical, the Abbasid caliphs were also economically affected and their agriculture, trade, and industry stagnated.After a great massacre in this city, the patriarchal rule was established and by the order of Holakokhan, Atamalek Jovini and his nephew ruled the city of Baghdad for twenty-four years, which influenced the development of this city and along with them Ghazan Khan, the Mongol ruler. It was not ineffective in reviving the glory of Baghdad.