AYENEH-YE-PAZHOOHESH
Year:2021 | Volume:32 | Issue:4 (190)|Papers Count:15

In the Ayatullā h Mar‘ ashī Najafī Library (Qum), there is a small manuscript in the Eastern Kufic script, containing two parts (the eighth and the seventeenth) of a thirty-part Qur’ ā n, at the end of which there is a colophon attributed to Ibn Bawwā b in 392 AH/1002. Based on this colophon, some have attributed the manuscript to Ibn Bawwā b (d. 413 AH/1022). This article shows that although this attribution is incorrect, and the colophon is fake and annexed, the manuscript itself is very old and belongs to the early fifth/eleventh century. At the beginning of the various parts of this Qur’ ā n in various libraries, the name of Abū Sa‘ d Muḥ ammad b. al-Ḥ ussayn al-Baghdā dī (d. 439 AH/1048) is mentioned, who was one of the Buyid ministers in Baghdad, and it is possible that he was either in charge of scribing this Qur’ ā n, or its owner. In this article, the author brings together the remaining fragments of this thirty-part Qur’ ā n from several libraries and museums of Iran and the world to examine them in full, in terms of text, illuminations, orthography, variant readings, and the like. The other Eastern Kufic Qur’ ā ns, similar in handwriting with the copy of Abū Sa‘ d al-Baghdā dī , have been introduced at the end of the article.

Bayā ḍ No. 2854 of the Library of Shahid Ali Pasha (Istanbul-Sulaymaniyah Library) is a collection of poetic and prose material which was written by Qutbuddī n Yaḥ yā bin ‘ Aluuddī n Maḥ mū d Zangī ‘ Ajam Qalandar kirmā nī around the year 786 AH. One of the privileges of this Bayā ḍ is its inclusion of newly discovered poems by Persian-speaking poets, especially poems by contemporary poets and Bayā ḍ scribes who lived mostly in Kerman and Shiraz.

The collection "Ajvibah al-Masā il al-Mahnā iyah" is one of the jurisprudential collections that includes the questions of Mahnā Ibn Sanā n ‘ Alavī Hosseini and the answers of ‘ Allā mah Ḥ illī to these questions. In the present article, the author has researched the type of questions and answers in the mentioned jurisprudential collection and has briefly spoken about the social and civil questions of this collection.

The present article is a report on the heritage revival activities of Dr. Mojtaba Minuvi. In this article, the author has tried to classify these activities in the field of indexing, microfilm preparation, editing of classical texts, and his articles and notes in this field. In the end, based on a newly found document, a list of photographic manuscripts which was sent by the late Mojtaba Minuvi in 1331 to National Library has been reread, edited, and presented.

Based on some research, there are significant similarities between the beliefs and customs of Greek Cynicism and the Pashupata, a sect of the Indian Shaivism. Sometimes such beliefs and customs can be found among the (Malamatian) reproachers. This article, while briefly describing these commonalities, is an invitation to investigate the possible influence of the beliefs of this Indian sect on the reproachers and the early Qalandars.

Abū Tammā m Habib Ibn ‘ Aws Ț ā ’ ī was one of the greatest Arab poets and the only poet of his time in the strength of the usage of the words, the beauty and eloquence of poetry and the elegance of its style. Many verses of Abu Tammā m’ s poetry have become folk proverbs and were spread among the people’ s speaking and found their way into various books and were used as literal evidences in the lexical, morphological, syntactic, rhetorical and poetic works of great writers. What is discussed in this article is the religion of Abu Tammā m, which has been the subject of controversy among scholars until now, but based on the three ode poems of Abu Tammā m found in his works, some of which had already been removed or distorted from his divan, it is proved that he was an Imami Shiite. The present article is presented following the publication of the book Seh Chakameh Vilai by Abu Tammā m Ț ā ’ ī , in which the above three poems have been edited and explained from 11 manuscripts, and at the end of the article, the pictures of some relevant manuscripts are presented to show the validity of the poems. The authors have tried to compile and present a summary of the most important points presented in the book concerning the Shiite religion of Abu Tammā m in this article.

The author’ s purpose in writing the present article is to analyze the scientific-research activities of Mohammad Ibrahim Ā yatī . In line with this goal, after stating a brief biography of this researcher, he expresses the views of figures such as Parvin Gonabadi, Iraj Afshar, Morteza Motahhari, Ali Akbar Ghaffari, and Abolghasem Gorji about Ā yatī . Finally, the author concludes by mentioning the names of some Ā yatī ’ s translation books, such as The Mirror of Islam, The History of Ya’ qubi, The Thoughts of Javid Muhammad, and The World in the Twentieth Century.

In the present article, the author tries to examine the meaning of the word “ Khammā r” in the phrase “ Sufi Napasndad Ke Khammar Nabashad “ . In line with this goal, he expresses the views of some commentators on Sa’ adi’ s poems about the word “ Khammā r” and the meaning of this Hemistich, and then expresses his own views.

This article deals with a theological treatise that has been wrongly ascribed to the Imā mī scholar al-Sharī f al-Murtaḍ ā (d. 4361044/). The treatise discusses the question of human agency in relation to divine decree and determining, arguing for positions that, to a large extent, resemble Murtaḍ ā ’ s known views. Nevertheless, the treatise also betrays features incompatible with Murtaḍ ā ’ s theology as a whole, in addition to stylistic and bibliographical questions that make a good case against the work’ s authenticity. This wrong ascription, however, has not been noted despite the repeated editions of the text in the Islamic world. As such, it misrepresented many of Murtaḍ ā ’ s views, sometimes undermining the main pillars of his theological system. The author of the treatise establishes his ethical concepts on the basis of scriptural dictates before proceeding to rational arguments, relies on non-multi-attested reports, defers to the authority of the Prophet’ s companions and culls God’ s names and attributes from the word of revelation. While going against Murtaḍ ā ’ s positions, these views – put together– are considerably closer to non-Imā mī doctrines, and could have easily been the work of a Muʿ tazilī author.

Mullā rjabalī Tabrizī is one of the scholars of the Safavid era who studied philosophy at the Isfahan Philosophical School. He and his students can be considered as a different school from that of Mī rdā mā d and Mullā Ṣ adrā , who have their own opinions and views. Most of Mullā rjabalī ’ s views are contrary to Mī rdā mā d and Mullā Sadrā ’ s. The subject of this article is a review of several works about Tabrizī and three works that have been published by him so far. The works that have been written and published about Tabrizī are in the form of a book and articles, dissertations and entries. The method of this article is library and is accompanied by description and critique. The concise conclusion of this article is that so far no significant research has been written in the form of a book that covers all of Tabriz’ s views, and no significant work in the form of articles or entries has been produced yet except for a few cases.

The valuable book of Nahj al-Mustarshidī n fī ‘ Uṣ ū l al-Dī n is one of the small and concise works of ‘ Allā mah Ḥ illī (d. 726 AH) which, according to him, was written for the use of seekers of certainty. Due to the brevity and comprehensiveness of this book on theological issues, students of ‘ Allā mah and the theologians living in his era as well as Imami scholars of later periods have paid special attention to the description and interpretation of this theological work. The book M’ irā j al-Yaqī n fī Sharh Nahj al-Mustarshidī n written by the son of Allā mah Ḥ illī , Muhammad ibn Hassan, known as Fakhr al-Muhaqiqī n (d. 771 AH), is one of these commentaries, which was researched by Mr. Tā hir al-Salami. The book was published in 1436 AH in the circulation of 1000 copies, by the Islamic Center for Strategic Studies, which belongs to the Holy Institute of Abbā siyeh. In the present article, after referring to the contents of the book of Nahj al-Mustarshidī n and its commentaries, especially the M’ irā j al-Yaqī n, we will evaluate the mentioned edited version of this work.

The commentary of Baṣ ā ir Yamī nī is one of the valuable and ancient Persian commentaries of the Qur’ an that was written in the sixth century AH by Qā ḍ ī di Mu’ inuddī n Mohammad bin Mahmū d Neyshā bū rī . A part of this book was published in 1980, edited by Ali Ravaghi, by the publications of the Iranian Culture Foundation; Nearly four decades later, in 2009, the full text of this commentary, edited by Ali Ravaghi again, was published in four volumes by the Written Heritage Research Institute. Unfortunately, in this edition, only the less used and rare words of this book have been dealt with and other features of it have been neglected. This deficiency in various aspects has led to shortcomings in the introduction and unnecessary deductive corrections in the revised text. The purpose of this article is to identify the shortcomings of the corrected introduction and to better introduce the book; Hence, some of the shortcomings of the introduction, including the problems of interpretation, translation, Qur’ anic readings, and the method of correction, were mentioned in a concise manner. Also, among the neglected linguistic aspects of this work, the phonetic aspect has been chosen, and an attempt was made to represent its appropriate features.

Islam has experienced many ups and downs during its lifetime, and in the meantime, the golden age and its irreplaceable civilization in a long period of time led many to study and research in its various angles, and explain and extract the components of the Islamic civilization model at that time. Some Western researchers of civilizations, following their knowledge of Islam, have taken a special look at this period, believing that this unique paradigm can be reconstructed, strengthened, and revived, bringing humanity of today and the world of tomorrow to a special place. In the present article, the book Islam’ s Contribution to Human Civilization, which is a passage to the golden age of Muslims and the amazing and far-reaching impact of Islam on world civilization, has been reviewed and commented on. Some points made in this review are as follows; Comparing the Age of Enlightenment and the European Industrial Revolution with the Golden Age of Muslims and the Islamic Renaissance, the constituent elements of civilization according to the pattern of Islamic civilization, the non-Arab effect on the development of Islamic civilization and the need to revive Islamic civilization.