AYENEH-YE-PAZHOOHESH
Year:2022 | Volume:32 | Issue:6 (192)|Papers Count:15

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 Kalā m in the history of this branch of knowledge is of great importance. In this article, various meanings and definitions of one of the common terms of Kalam called «Akwā n» are identified and introduced.

In the present article, the author has examined the text of several manuscripts as the twenty-seventh essay of the series entitled «Reading Manuscripts». These texts are as follows: Autobiography of Mullah Ali Ā rā ni from Iran in the first half of the thirteenth century Description of a Sheikh Bahā › ī ’ s teaching session and a conversation taking place between the teacher and the students A scholar› s note from the Safavid period in the division of the current rules governing life When Shah Abbas, the second recommends a seyyed student to Agha Hussein Khā nsā rī letter of freedom for a black-eyed Georgian salve girl. In order to fight against infidel Russians, we need infidel foreigners. . . Introduction to a semi-argumentative code of practice from the period of Fath Ali Shah Qajar Report of three terrible floods in Mecca in the eleventh century AH A note about the four pillars of the Ka’ ba How «the radio» or the «sound box» becomes an apocalyptic sign.

Bā leh in the title of the Mashā yikh and elders of the of chivalrous men of Azerbaijan, which also had other forms such as Bole and Baleh and apparently is the same as that found in Bā li in Ottoman form, is probably a word meaning «great» or more likely « great brother». There are evidences that say that this word has entered the language of Azerbaijan from Rā ji dialects. This short text is an attempt to find the origin of this word.

Nargesi Abhari is one of the poets of the ninth and tenth centuries AH and few copies of her Divan have survived to the present day and have been published. He is a lyrical and romantic poet and has also been involved in quatrains and Mathnavi. Nargesi Abhari› s Divan has been edited by Hamid Reza Ghelichkhani and published in 1997. The edition of the Divan has been done based on two main manuscripts (the manuscripts of Malek Library and the University of Tehran) and two other supplementary manuscripts. The printed divan has only four quatrains, all four of which are composed by Khaghani Shervani. It also lacks some of the poet› s sonnets and quatrains. We found 94 extra verses in a manuscript of Nargesi› s s Divan written in 959 AH and is kept in the Munich Library, which we will discuss in the present article.

The manuscript collection preserved in the Istanbul Lā lā Ismā il› s Library, known as the «Lā lā Ismail Collection», is an exquisite collection of historical and literary data and major poetic notes and copies of some famous correspondence, which is especially important to know about aspects of Iranian culture and literature in the Ilkhanid era. Many of the advantages of this collection are related to the cultural, scientific and political atmosphere of Azerbaijan and the Juveinī family and those who were around them. In this collection, a copy of a letter from Sa’ dī to Shams al-Din Sahib Divan Juveinī , which is important from a historical and literary perspective. In the present article, the author presents this letter and states some points about the mentioned letter and its attribution to Sa’ dī .

James L. Cox in his book, An Introduction to the Phenomenology of Religion (2021), tries to compile and present the latest achievements in this field in a coherent text. This book, which is organized into nine chapters, takes serious readers step by step into a relatively different field of understanding religion and its constituent elements and shows the application of this method in theology. The basis of the phenomenological method of religion is to try to empathically confront the perceptual content of others by suspending our judgment and to look at the phenomenon of religion from the perspective of religious people and allow them to speak for themselves. But our assumptions and beliefs prevent this from happening. This is where the author, using the findings of contemporary phenomenologists, takes steps to understand religion that is unique in its kind. In the final chapter of the book, Cox addresses the detailed critiques of the phenomenology of religion, responds to three critiques, and finally shows how the phenomenology of religion is intertwined with the emerging field of the cognitive sciences of religion and flourishes. The author› s sympathetic view of the Abrahamic religions, especially Islam and the references to the Holy Qur› an, is very interesting.

The jurisprudence of nations is a bilateral and interdisciplinary discussion between the two topics of «jurisprudence and nations and ethnography», which has always been considered and especially addressed in jurisprudential books. In a very simple form, the subject of this discussion is the rulings that have come from different angles in jurisprudence in relation to the believers and religious people of other religions, or the «nations». Some of these examples are very clear and well known; like the rulings of the people of Dhimma which are mentioned in different chapters of jurisprudence. For example, the ruling on the slaughter of the People of the Book, their impurity and purity, the taxes they have to pay as jizyyah, the ruling on their religious buildings, the issue of marriage, inheritance, and many other issues that somehow fall under the relationship of jurisprudence and nations.

In the following article, the author tries to review the translation of the Quran by Mr. Haddad Adel. In line with this goal, by regarding the verses 1 to 12 of Surah Ma› idah, he expresses his critical points towards translation and then, expresses his own views.

Ghurar al-Fawā id and Durar al-Qalā id, known as Amā lī , is one of the most important and famous works of Seyyed Murtiḍ ā › , which deals with various literary, interpretive, hadith, theological, poetry criticism, . . . . topics and has been discussed and used in scientific and academic circles since its genesis. There have been no Persian translations of this book so far, and a great need for its Persian translation was strongly felt. Dr. Hossein Saberi has recently translated it and published it in four volumes, which by adding one volume as an index, has become a total of five volumes. The present article states the strengths and weaknesses of the translation and concludes that this translation must once again be carefully and word-for-word compared with the original text. Also, it must be re-edited, and its hard-to-read words need to be transliterated. The book› s footnotes should also be revised, and some of them should be omitted or summarized. The book indexes and the two bibliographies also need to be revised and standardized.

Gulshan Balā ghat is a collection of letters and writings of Abdul Wahab Ma› mouri, a literary figure of the tenth and eleventh centuries AH. So far, two manuscripts of this collection have been identified, based on which Niloufar Mohammadi has published an edited version. This edition is a clear example of the catastrophe of the edition in recent years. Strange misreadings, strange distortions and corrections, ignoring the standards of scientific and critical editing are the main drawbacks of the present work, which clearly shows the need for re-editing of this book.

The present article is devoted to a critical review of the newly published book of Jalal Khaleghi Motlagh, namely the phonology of Shahnameh. The author of the book has also written several articles about Ferdowsi and the Shahnameh. The method that the author has used to recognize the old pronunciation of Persian words in Ferdowsi verses is examined in this article. As shown in this article, some errors can be seen in some of the book› s entries and some of the pronunciations attributed to the Shahnameh› s words cannot be considered authentic. With more extensive research, a more accurate picture of pronunciations of Ferdowsi› s words can be obtained.