نشریه آینه پژوهش
سال سی و سوم شماره 5 (پیاپی 197، آذر و دی 1401)

The range of scientific activity of Muslims regarding the People of the Book dates back to the beginning of the rise of Islam. They are often mentioned in the Qur'an, and later on, over the centuries, the people of the book, the Torah, the Gospel, and the beliefs of Christianity and Judaism have been repeatedly addressed in a comparative or non-comparative studies. These studies were developed in the Safavid and Qajar periods, and especially in the recent Qajar period, they were the focus of attention. The book Idah al-Mashiklat is a comparative work between the Torah and the Gospeland Islam. The author, surprisingly, has tried to find historical information related to Islam in those two books. This idea is based on some old beliefs that those two books contain prophecies about the future. In this article, this book is introduced more.

In the third issue of "Notes on Shahnameh", the origin of some proper names in the Shahnameh is discussed. These names include Pishdad, Garvi, Chehrdad, Farshid. What has been said about these names in Persian and sometimes Western sources is obscure. It is natural that there have been changes in the form of these names over time, which has caused their origin or the way they were made to be hidden. In these notes, which are mostly reminders, an attempt has been made to eliminate the defects and to make the correct derivation of these proper names in Shahnameh clear.

Hakim Zainuddin Asad Nasavi lived in the 7th century of Hijri and was one of the friends and companions of the famous Iranian Hakim Khaja Afzaluddin Kashani. Unfortunately, the biographies and books of Rejal have either remained silent about him, or what they have provided is too general and does not provide any detailed information about his life. The name of this sage is mentioned for the first time in the works of Afzal with great respect. In literary collections, there are poems named after him, which show his connection with Afzal Kashani. The only poem of his that is available today is the poetic expression of Afzal's treatise named Madaraj al-Kamal. Some of the quatrains attributed to Zain-e-Nasavi are also known as the works of Hakim Omar Khayyam, Sanai Ghaznavi and Afzal Kashani. In this article, the information that has been left about his life is presented along with the poems collected from collections and manuscripts.

In this article, with a brief reference to how the lithographic printing industry entered Iran and in the city of Tabriz, by examining library and archival sources, the author discusses how the Bāsmekhāneh of Tehran (Tehran Publishing House) was established as the first lithographic printing house located in Tehran during the reign of Mohammad Shah Qajar, while introducing the supporters and those involved in it. It introduces the works published in this printing house and also the money which was used to support its establishment. With the presentation of these documents, it becomes clear that the costs of establishing Tehran's printing house and publishing Kaghaz newspaper as Iran's first newspaper were financed through the taxes of the people of Gilan province.

The article provides an edition and translation of eight early Islamic acknowledgment (iqrār) deeds written in Early New Persian, which are preserved in the National Library of Israel. The acknowledgment deeds are part of a rich trove of manuscripts known as the “Afghan Genizah”, reportedly found in the area of Bāmiyān in central Afghanistan. Dated between the years 395-430/1005-1039, the eight discussed acknowledgment deeds are probably the earliest extant legal documents written in New Persian. This implies that Islamic legal documents were drawn up in New Persian in the area of Bāmiyān—and perhaps in other eastern Iranian territories—as early as the beginning of the 5th/11th century. Furthermore, a thorough examination of the formulaic structure of these acknowledgment deeds reveals their reliance on Arabic legal formulae, which may reflect an early stage of legal writing in New Persian.

This article deals with the conversion of Muslims to Christianity by using a large number of sources of the Sirah in Arabic, Armenian, Georgian, Greek and Latin languages and tries to show by examining the lives of Christian martyrs why Muslims in the first or second centuries after the conquests led to this surprising transition from "mosque to church". Many studies on conversion to Islam have paid more attention to theological issues and wanted to show why many people in the Middle East converted to Christianity at the end of the Crusades. This article, in contrast to them, seeks to show why Islamization—especially during the Umayyad and early Abbasid periods—could be highly haphazard, even erratic, when Muslims formed a minority in many areas under their control.

The series of articles published under the title " Ishārāt wa Tanbīhāt " is an opportunity to present various critical, bibliographic, and historical research essays, each of which is a short and independent essay on a specific and distinguished topic. The sixth part of these essays consists of three writings in the field of Kalām. In the first note, a new and exquisite commentary of Kashf al-Murād by Allāmah Ḥillī has been introduced. In the second article, a point about the way of writing and reading the term "Abāḍiyyah" has been mentioned, and in the third article, an edit of a short text by Naṣīr al-Dīn Kāshānī Ḥillī has been presented in the exposition of two innovative proofs on the existence of God and the unity of Necessary Existent.

In the following article, the author is trying to review the translation of the Quran by Mr. Karim Zamani. In line with this goal, he expressed his critical points about the translation by stating the first to forty-sixth verses of Surah An'am and then presented his point of view.

There are two manuscripts of the Maqdisī's geographical work known as Ahsan al-Taqāsīm fi Mairafah al- Aqālim. One is the Berlin manuscript, which was written in 375 AH. and the other is the Istanbul manuscript, whose authorship date is unknown. We know that there were different manuscripts of the Maqdisī’s book prepared by the author himself, and these manuscripts may be different in terms of the time of production, and detail. We also know that these manuscripts had different names. In his edition, which is the only edited version of the book, de Goeje used the Berlin manuscript as the basis; But the dating of the Istanbul manuscript can cause this decision to be reconsidered. Most of the researchers who have previously commented on the dating of the Istanbul manuscript believed that the date of composition of the Istanbul manuscript is before the Berlin version. The Istanbul manuscript has 232 pages and is written in Naskh handwriting and is kept under the number "2971" in the Hagia Sophia collection of Sulaymaniyah library in Istanbul. The name of this manuscript is al-Aqālim or al-Masāfāt wa al-Wilāyāt and it was dedicated to a person named Abul Hasan Ali bin Hasan who was one of the officials of the Samanid dynasty. The historical evidence in the Istanbul manuscript shows that this version was written between Rabi al-Thānī and Dhu Hajjah in 378 A.H. and could the same manuscript that was with Yāqūt Himavī; Because the only one who mentioned the year 378 A.H. as the year of writing Maqdisī’s book is Yāqūt Himavī.

For many years, ancient Persian texts, which are among the most precious heritages of the past, are often printed in an improper way by those who are not qualified with the technic of editing, and the name "edition" is given to them. In this article, while listing some reasons for this, we have criticized one of these works. "Munisnāmīh", written by Abu Bakr bin Khusrow al-Ustād, is a text belonging to the 6th century AH, which has recently been printed in a very erroneous form. The editor of this book has misread, misrecorded, misunderstood and explained the text wrongly in many places.

The following article introduces the library of Mirzā Ali Behzādī (a Descendant of Allāmeh Muḥaddith Nūrī), and the purchase document of this library by Grand Ayatollah Borujerdī and a list prepared for this purpose. A significant part of the books in this library belonged to the personal library of Allāmeh Mirzā Hussein Muḥaddith Nūrī, which was with Behzādī. These books are either sealed with his seal, or written in his handwriting, or Nūrī's works and compositions. Also, there are works written by Sheikh Faḍlullāh Nūrī (son-in-law of Allāmah Muḥaddith) or stamped with his seal in this collection. Behzādī’s library consists of 972 volumes of handwritten and printed books, which in 1375 A.H. were bought by Ayatollah Borujerdī for twenty thousand tomans. The mentioned list and document are kept in the manuscripts section of Ayatollah Borujerdī Library (No. 4384).

Before this, I wrote an article titled "The First Writings in the Field of Islamic Civilization", the purpose of which was to review the studies concerning the writings of Islamic Civilization from the beginning of the entry of Islamic Civilization and its roots into the writings of Islam with a bibliographic approach. The above-mentioned article was published in the Ayeneh Pajhuhesh No. 184 (pp. 17-38). That article was the introduction to the text you will see here. In addition, there is another article entitled "The Literature of Criticism in the Region of Qom" which was published in the second volume of articles on the first one hundred years anniversary of Qom Seminary.The present article is a review of a number of books and articles under the title of "The Authorship of Islamic Civilization in Iran during the Second Pahlavi Period". The goal is to show what subjects are followed in these books and what works have been written on these subjects.

Between 1345 and 1356, a discourse was formed on the axis of "Science and Civilization in Islam". This issue had a background that I have discussed in other articles, and here I want to focus on four books. These four works are from four famous writers, Seyyed Hossein Nasr, Abdul Hossein Zarin Kub, Mohammad Reza Hakimi and Seyed Mohammad Baqer Najafi. The discourse of "Islamic civilization" was indirectly effective on the Islamic revolution of 1357. It can be said that there was a secret idea that it is possible to establish a new civilization under the banner of Islam against the Western civilization. Here I have tried to explain the general principles of this discourse in the shadow of these four books.