نشریه آینه پژوهش
سال بیست و دوم شماره 6 (پیاپی 132، بهمن و اسفند 1390)

Rationalism has been a salient feature of Muslim theological thought from the earliest times. Despite the fact that rationalism had its opponents throughout Islamic history, it continued to be one of the mainstays of Muslim theological thought. It is only in the wake of modern Islamic fundamentalism that rationalism has become marginalized and as threatened as never before. In the present study, the author has briefly introduced and talked about the history of the formation of the rational Muslim theological schools in the medieval world of Islam; and has pointed out some of the significant theologians such as Ashari and Mutazilite. Then, he shows that there is an interaction between different stands of rational theological thoughts in the world of Islam; and talks through the connections between Islam and other religions such as Judaism and Christianity in the medieval world of Islam. Finally, he explains about the process of studying done upon Mutazilite and Ashari's thoughts, and introduces researches carried on about Jewish Etezal.

Ibn Sadi Andalousi, one of Māleki jurisprudent in medieval centuries of Islam, turns in the report of his travel to Iraq and his participating in the meetings of religions debate to Abu Mohammad Ibn Abi Zeid Ghirvāni, who is also a famous Māleki jurisprudent. Referring to this report, Michael Cook intends to explain about different aspects of freedom with regard to the expression of beliefs and discussion about the ideas in Islamic culture. Besides, he wants to talk about the rationalism which has ruled the Motakallemiin's meetings in Baghdād. All in all, he tries to come up with some valuable points about the history of Māleki jurisprudence in Islamic western lands. Having studied the sources and histories of the Islamic west in 4th and 5th centuries, the translator of Cook's essay has achieved some information about Ibn Sadi which completes Michael Cook's information. He has tried to gather all the available important information about Ibn Sadi and his report of Motakallemmiin's meetings in Baghdād through including all three reports of Hamidi, Ghāzi Ayāz, and Zabi.

Jurisprudence knowledge is considered to be one of the most extensive knowledge in Islamic culture. It includes several chapters every one of which consists of various subject matters. If it is arranged based on its chapters, it will have an organized structure which is mainly useful for teaching. However, it is often presented by its indexical structure. In the following study, the author, first of all, gives a general introduction to jurisprudence via talking about its technical terms and key words. Then he compares the old and new scholar's methods of classifying it. He also introduces the jurisprudence book of technical terms of both old and new groups. Then, he defines the sectional (tabvibi) and indexical structures, as well as comparing them with each other. Finally, he explains about the uses of the indexical method.

Alejtehād Bain Asr Almāzi va Afāgh Mostaghbal is the last book by Allāme Seyyed Mohammad Hosein Fazlollah before he passed away. It consists of his essays and conversations, most of which are about Ejtehād (deducing facts from the Quran and hadiths), Ejtehād answers to contemporary questions, theorizing in order to have a contemporary understanding, and discovering some intellectual and Ejtehādi bases to review some parts of jurisprudence which need renovations because of the new era and conceptual changes. In the following study, the author extensively introduces the book, which is in fact about Allāme Fazlollāh thoughts. In this regard, he firstly gives an introduction to different parts of the book, examines every one of the essays included in different parts, and then points out Allāme Fazlollāh's Ejtehādi's theories and answers to the contemporary questions which has root in the era changes.

The Compendium of the Studies of Quran by Hosein Javān Arāste is about studies of Quran, and has been written for both clergymen and the students of level one and two. This book generally includes ten parts, and several chapters. The fourth part of the book titled the History of Quran is exclusively about compilation of Quran. In the present study, the author is going to review the second and third chapters of the fourth part in order to examine some parts of the history of collecting and compiling Quran. In this regard, the author, firstly, points out four fine features of the book; and then goes on to mention its deficiencies such as: not distinguishing between Sahf and Mushaf, not presenting any absolute proofs and relying on probabilities, not referring to the primary sources, and not observing the process of writing a compendium.

Fi Alestesfār an Javāz Estehzār Alzāker Soure Alsheikh fi Ghalbe Hosein Alzekr is by Mirzā Ghomi. It is written in 1213 in order to answer a question about how King Nematollāh Vali's followers recite prayer while they must picture Sheikh's face in their hearts. In this essay, the author summarize Mirzā Ghomi's book about recitation of Nematollahie, and then criticizes their method based on Jame' Alshatat by Mirza Ghomi and Tarāegh Alhaghāegh by Masoum Alishāh Nāeb Alsadr.

Because of the political, social, and economical changes, historiography, in Ghājār era, is categorized into traditional method and modern method. Both the History of Ancient Iran and the History of Farāzestān are considered to be following the traditional method of historiography. And it can be said that An Introduction to Farāzestān has to some extent used the western methods of historiography. In the present study, the author intends to provide a comparative study of the methods and features of the historiography of the three mentioned copies, available in our national library. Therefore, he tries to display the importance of revising and publishing these significant literary books. In this regard, having completely discussed the structural and content features of the copies, he goes on to present some samples of the works.

The Events of the Histoy of Islam, which is a translation of Ahdas Altarikh Aleslāmi Betartib Alsenin, has been compiled by a Syrian writer, Dr. Abd Aleslām Tarmināni. A group of the researchers of the History of Ahl Albayt Research Center has translated the book; and the Research Center of Islamic Sudies and Culture (connected with the Qom Seminary School) has published it. In this essay, the author provides a review of the first volume of the book. In this regard, he firstly talks about the importance and the content of the book. Then, he presents his criticisms in two groups of external and internal elements. As far as the external elements are concerned, he mentions the points such as the author's incompetence, his racial and religious bigotry, and the translator of the book. Finally, he criticizes the internal elements of book such as the title and the content (the structural problems, improper classifications and titles, the charts and the graphs, historical mistakes, typos, and inappropriate analyses.)

In the present study, the author is going to discuss thefollowing points: • Introducing a new copy of Arb’aien Albaldānie Ibn Asāker, talking about its content value and its othercopies; • Presenting a picture of the manuscript of a couplet by Roudaki; • Introducing a copy of S’adi’s Kolliāt written in Rouzbahānie in Shirāz, available in Walterz museum in America; • Some supplementary notes added by the author, along with the professors as well as readers’ understandings and comments upon the Footnotes published in the zrevious numbers of Ayene Pajuhesh (from Farvardin 1387 to Abān 1390); • The author’s responses to some of these comments.

Culture in its modern meaning is considered to be a basic element in various historical, literary, political, social, critical, and philosophical studies. In the following essay, the author is going to clarify the capabilities, the questions, and the new aspects which the cultural anthropology has created in theology. Although the cultural studies has had some impacts upon theology, the main question is how theology adapts cultural subjects to Christian identity; and how it adjusts the ratio of the religious beliefs to social behaviors. In this regard, he presents his essay in two parts. In the first part, he has a look at the culture, and discusses the issues of the history of culture, the modern meaning of culture (the components of culture, the methods of studying culture, the purposes of analyses of culture), and the criticism and renovation of culture in post modern's view. He has also brought up the other criticisms which were made of culture and its new condition in the modern world. Following this, in the second part of the article, he talks about the relation between culture and theology. Therefore, he firstly discusses the identity and the duty of theology by presenting three arguments: Christiantheology as a part of culture, theology in everyday life as a professional activity, and academic theology which is related to everyday life. In the last part of the essay, he is going to talk about the relation between Christian culture and society, as well as the common grounds between Christian behaviors and the diversity of theological laws.

Christian Criticism, Islamic Proofs, by Simon Wood, is in fact the translation and analysis of a collection of sixteen essays by Rashid Rida, one of the famous Muslim intellectuals at the early 20th century. In his essays, Rida has defended Islam against Christian propagators and secular's criticisms. In the following essay, the author, first of all, talks about Rida's purpose of writing his essays, and their content. Then, he gives an introduction to Wood's book, his proofs, and his process of writing. Finally, he briefly presents the content of every chapter of book, and evaluates Wood's translation.

The issue of Hijāb is now in the center of attention because of the progress of intellectual literature; therefore, a large number of written, media, and digital works have concentrated on and dealt with this issue. The present study has limited its search to written Persian works. Since the previous bibliographies about the issue of Hijāb have many defects, this essay is going to introduce the written Persian sources about it.