نشریه معارف
سال بیست و چهارم شماره 3 (پیاپی 72، آبان 1391)

In the traditional art which has been always associated with sacredness, enjoying the moral virtues and considering the spiritual rules are seen as the basis of the sublimity and a yardstick for evaluating any work of art. Now, which term can represent the comparison of the ideal work of art (being associated with the holy worlds) and the actual work of art in the Islamic civilization? According to the history of ideas in the Islamic-Iranian civilization, we can state that the Muslim after composing their first theoreticalartistic thesis on analysis and evaluation of the pure art from impure art, chose the term criticism (Naqd). This paper intends to examine the technical meaning and the concept of criticism and the criteria of evaluating art in Golestan-e-Honar written by Ahmad Monshi. The writer has used the terms “criticism” (Naqd) and “critic” (Naqad) in his work. At the entrance of any section, he has presented the sacred origin of art and he has bitterly criticized those writers who have not considered the sacred standards of art. Therefore, it seems that criticism in Golestan-e-Honar means evaluating the behavior of the artists according to the standards that are the basis of Islamic-Iranian traditional art.

Considering religion Islam as the most essential element of the Iranian culture is not exaggerating since all the areas of the Iranian thought from philosophy to literature are influenced by religion. When in Safavid era the official religion of the Iranian was changed from Sunnism to Shiism, this led to remarkable changes in the other areas of the Iranian life such as literature and the style of the authors of this period. This change is so great that the style of the authors of this period-especially the authors of theological and canonical texts- has become to a considerably different from the style of their predecessors. To prove this, we examine the great work of Moqadas Ardebili; Hadiqat Al-Shi’ah (the garden of Shi’ah) stylistically and at three thoughts, language, and literary levels. We aim to show that how the changes in the religious environment and the mentality of the time have led to changes of the style of the authors consequently. We consider the most pivotal views of the author at thoughts level, and at language and literary levels we consider respectively the characteristics of the grammar and syntax, and the literary figures of the text as well as its representation method. To elaborate more, we have displayed these characteristics through tables and charts.

According to the historians and many researchers the Islamic civilization has been the source of manyof present scientific changes and technological improvements, and it has been the center of knowledge and scientific innovation for many centuries. The basic question is that “what are the features of the system ruling the Islamic civilization that has resulted in such great influence on scientific development?” This paper considers one of the most important factors of growth and flourish of Islamic civilization; that is the developed tradition of Muslim scientists in acquiring scientific knowledge. Accordingly, this paper introduces the principles based on which the scientific activities of the Muslim scientists have been performed. These principles that are the main basis of the scientific tradition in Islamic civilization are the most important elements of scientific system of Islamic civilization. Some of the subjects of the “scientific tradition” include the area of scientific approach in the Islamic civilization that pave the way for extension of the subjects.

One of the most important blights of piety is dogmatism. This blight is usually misunderstood as synonymous with fanaticism. This paper tries to determine the meaning of the concept of dogmatism and then establish the differences between this concept and the concept of fanaticism. Also the affinities of dogmatism with fanaticism as well as with other vice which is called reluctance to reasoning will be established in this paper. The significance of this blight is so great that some of the orientalists and the Islamic thinkers such as the martyr Motahari (God bless him) has introduced it as the main cause of the backwardness of the Muslim.

The Muslim theologians treat the analogical statements in Quran through three approaches including: literal interpretation, anagoge, and the principle of amodally. The writers of this paper intend to analyze different arguments for amodally principle by referring to the works of the Muslim scholars from Ibn Qotaybeh to Ibn Timiyeh. Therefore, first they consider and analyze the arguments that are based on the scripture, tradition, and consensus. The verses from Quran that have been used by the theologians such as Ash’ari, Ma Taridi, and especially Ibn Timiyeh will then be discussed. Also the linguistic and logical arguments of the theologians for the principle of modally which have been manifested in the term “common name” will be analyzed and the views of Ibn Timiyeh on this subject will be discussed in details too. Finally, the approach of Qazali to amodally principle will be discussed. Through these analysis and deep examinations of the different viewpoints, the writers find that these arguments are of a dual function: on the one hand, they are used against analogy and on the other hand, they are used to support the theory of non-cognition of the essence and traits of God the Almighty.

In spite of the Sassanid view and will, the establishment of a centralized government failed to overcome their problems instead it led to prolongation of crisis in the political, religious and social structures of the dynasty and its subsequent fall. Besides, the serious challenges facing the official religion during the late Sassanid era and the political problems paved the way for Islam's penetration into the empire. After the arrival of Islam and the Muslim Arabs to Iran, the isolated Sassanid community was incorporated into an open civilization and a large community which enjoyed considerable social mobility and became the heir to all past legacies. Its lasting influences (in particular, the Iranian’s conversion to Islam) have made this period a critical one. Islam and the Muslim Arab's arrival to Iran had such great impacts on the political, social, cultural, and even economic structures of the country that almost completely changed Iran's course of history. In other words, this period is one of the few transitional periods in Iran's history: its transition from the ancient era to the Islamic one. The Iranian and the Arab's military conflicts and then their coexistence; due to Arab tribe's settling in Iran, began to influence all social aspects of the Iranians. Although the locals were initially angry at these new neighbors and had some bitter clashes with them, they gradually began to accept them. This article seeks to give an outlook of the Islamic conquest of Persia and its major repercussions.

There is not enough documented information about the qualities and characteristics of Dari language (the ancient Persian language) and its dialects in the early Hijri centuries. However, the linguists have found some traces of this language in some of the ancient texts of the later centuries; fourth and fifth Hijri centuries. According to those findings, the Dari Persian of the early Hijri centuries included at least two dialects: the north-eastern and south-western dialects. Most of the Persian texts of the fourth and fifth Hijri centuries, especially the translations of Quran Al-Karim, belong to the east-northern dialect of the territory of Iran and its dialectological features have been reflected in these texts. The number of texts of the south-western dialect are much less than those of the north-eastern version. The features of the south-western dialect can be found in the Persian-Jewish texts and the translation of the Quran Quds too. This paper selects two old translations of Quran as instances of the north-eastern dialect of the Persian Dari; the translation of Tabari’s Interpretation and the translation of Quran number 4, and the translation of Quran Quds as an example of the south-western dialect and then compares and analyzes the phonetic and morphological features of these two dialects.