AYENEH-YE-PAZHOOHESH
Year:2022 | Volume:33 | Issue:2 (194)|Papers Count:17

The following article is about one of Manouchehri Damghani›, s admired people, Abū, ḥ, arb Bakhtiyā, r bin Muhammad, the ruler of Damghan in the early fifth century. He ruled Qumis during the rule of Ziyarians (in Tabaristan and Gorgan), Diliman (in Ray and some other places) and Ghaznavids (in Khorasan, Ray and other areas). Based on the poems written by Manochehri about this ruler, we can get information about this person, how much his government was dependent on more powerful governments (including the Ziyarians, Ghaznavids and Al-Buyeh) and the political situation of the region under his rule (Qumis).

Mī, rtaqī,al-Dī, n Kā, shā, nī,(alive in 1016) wrote one of the longest biographies of the poets of his time. He dedicated each volume to one or two cities and gave a biography of the poets, a report of their lives and the best samples of their poems such as odes, lyrics, quartets, etc. This work is an important source for the social history of Iran in the late 10th and early 11th centuries. In this article, an attempt has been made to extract and present a selection of data that is useful for the social and cultural history of Iran in this period from one of the newly published volumes of this book, which is dedicated to Estrabad and Ray. The jobs of poets, travels, communication with the ruling officials, Sufi interests, and similar issues are indicated in this report.

The facsimile publishing of exquisite manuscripts in libraries became common in Iran almost from the beginning of the first Pahlavi period. In the meantime, one of the largest and oldest libraries in Iran, the Astan Quds Razavi Library, has taken a special step in this way and has published valuable works in this way. This article examines this process as well as the history of the facsimile publishing of one of the most important Quranic manuscript of this library, which is known as Manuscript of Quran No. 4, and of course it was not finished.

With the writing of Miṣ, bā, ḥ,al-Mu-tuḥ, ajid (between the years 441 444/and 447 AH), a new era in Imamiya supplication literature begins. The characteristics of Miṣ, bā, ḥ,al-Mutuḥ, ajid, i. e. its comprehensiveness, innovative chaptering and its proficiency, as well as the credibility and importance of Sheikh Tusi (460 AH) caused the attention of Imamiya scholars to be drawn to this book from various aspects and it was widely accepted. In this way, the book or in other words a standard reading of the scattered Shiite prayer heritage was presented. Miṣ, bā, ḥ,al-Mutuḥ, ajid is the most important and most reliable Shiite prayer book, and all the books written in Imamiya prayer literature after it are directly or indirectly indebted to it. In this article, at first, the influence of Miṣ, bā, ḥ, al-Mutuḥ, ajid›, s authorship in the field of prayer literature has been examined. Then, the context and motivation of the author, the exact name of the book, the date of authorship and the different scribing of the book have been discussed in detail. Then, by examining the manuscripts and old translations, the course of expansion and circulation of this book until the 9 th century has been reported. There are also pieces of evidence of the influence of this book on the prayer collections of other schools of thought such as Shafi›, i and Zaidiyyah. Also, due to the necessity of examining the date of writing of Miṣ, bā, ḥ,al-Mutuḥ, ajid, a discussion has been raised about the date of creation of other works of Sheikh Tusi.

Some thinkers believe in the validity of political jurisprudence, and others believe in its invalidity. The maximalists are placed in the first group and the minimalists are situated in the second one. According to convergence theory, political jurisprudence has limited validity,In the sense that it can be referred to infer normative rulings (in the two areas of Conventional Precepts and Five Obligatory Precepts), and in matters such as Jihad, enjoining good and forbidding evil, suicidal operation, political jurisprudence can issue rulings. From this point of view, the argument of those who question the validity of political jurisprudence faces a problem,Just as the maximalists›,approach to jurisprudence (and religion) is not without problems. According to convergence›, s theory, a political jurist cannot create a political system or have a theory of the state. One of the nine pillars of convergence theory is the limited validity of political jurisprudence.

Doubts in the attribution of Khosrownameh to Attar are half a century old and have been seriously raised in Persian literary studies and have supporters. From the very beginning, researchers have been against this doubt and considered this poem to be one of the definitive works of Attar. Some researchers have categorically rejected any connection between Khosrownameh and Attar. Regardless of the old documents that show the authenticity of Khosrownameh which the opponents of its authenticity paid less attention to it, the language of this work is also a good sign that proves the correctness of its attribution to Attar. Most of the outstanding linguistic features that distinguish Attar›, s style from other poets can also be seen in Khosrownameh. In the stylistic studies between the two works, it is possible to relate some similar usages to the same geographical origin or imitation, but the accumulation of various linguistic features in the two works can hardly be attributed to the mentioned cases. From the linguistic similarities between Khosronamah, Musibatanamah, Elahinameh, Mantiq al-Tayr, Asrarnameh, and Attar›, s Divan, one can only conclude that the composer of all these works was one person: Farid al-Din Attar Neishaburi. In this article, the most important lexical similarities of Khosrownameh and other works of Attar have been shown, and since some important linguistic features have been lost in the existing edition of Khosrownameh (edited by Soheili Khansari) due to many distortions, in order to find the original words of the poet, in certain cases, the Paris version is cited.

This paper deals with “, final imā, lah”,(technically: the construction of the proto Arabic sequence *ayV into ē,in word final position) in the Arabic loanwords in the early Persian texts. It has been shown that final imā, lah in many Arabic loans in the Persian texts reveal that they are borrowed from “, the Arabic of the Islamic conquests”,(hence IcAr), a post Islamic and non-classical Arabic variety described by A. Al-Jallad (2017,2020) and Marijn van Putten (2021). However, based on the fact that the imalah has been an acceptable feature in the early Classical Arabic (or the “, non-textbook Classical Arabic”,as called by Phillip Stokes) it has been preserved as a prestigious feture during the next centuries in Persian text. It has also been shown that final imā, lah in the Iranian variety of the IcAr is identical with Levantine and Egyptian verities. in some cases from the early poetry however the final *ayV is retained as a final diphthong (ay) similar to some Arabic dialects reported by Sibawayh. It can be conclude that in some archaic Iranian IcAr varieties the final *aya was not collapsed to ē, , and rather they were retained as final diphthongs.

Iṣ, mat Bukhā, raā, ī,was one of the famous Transoxiana poets in the late 8 th and early 9 th centuries. His poems were very popular during his lifetime. According to one narration, he died in 829 and another narration in 840 AH. Basā, ṭ, ī,Samarkandi and Khiyā, l Bukhā, raā, ī,were among his students, and Sultan Khalil, the grandson of Timur, had great respect for him. The Divan, which exists now and is attributed to Iṣ, mat Bukhā, raā, ī, , contains 7, 500 verses of poetry, including odes, sonnets, fragments, quatrains, tarjiats and monographs. Although this book was published once in 1366, it lacks the characteristics of a scientific edition. In the examination of the published version and some old manuscripts of his Divan, it was found that in the 9 th century, one of the compilers of his Divan added the Quatrains of Kamā, l Esfahani, Anvri, Ohadi Maraghei and others to his Divan. Also, some definitive quatrains of the poet have not been included by the editor of his Divan. The purpose of this article is to examine these two issues.

Niẓ, ā, mī,Ganjavī,mentioned and described Isfahan in some of his works. In this article, we have examined the verses that mention Isfahan in those works and compared his descriptions of Isfahan with other sources. We have also raised the question of whether Niẓ, ā, mī,had a specific intention with the way he addressed Isfahan,and if so, what could that mean?

The series of essays published with the title “, Ishā, rā, t wa tanbī, hā, t (pointers and reminders)”,is an opportunity to present various writings such as critical reviews, book reviews, and short communications and notes on the Islamic heritage, each of which is a short and independent essay on a specific and distinguished topic. The fifth essay of this series consists of three articles about the importance and necessity and different functions of “, scientific criticism”, . In the article “, Real Researchers and Pretend Researchers”,it is pointed out the difference in the method and results of two distinct groups of researchers and the necessity of distinguishing between real researchers and those who only have the name of “, researcher”, . The article “, Honorable Writing and Rude Plagiarism”,shows some points about the need to protect the intellectual rights of researchers and fight against plagiarism. In the article “, Demand for Criticism”,an example of critical acceptance and serious attention to scientific criticism has been introduced.

Recently, a book named Persian blasphemy words in Hanafi jurisprudence (linguistic blasphemy among the public) has been published by Dr. Rasool-e Jafarian. This book is the result of collecting Persian sentences from the writings of Hanafi jurisprudence. These parts of Persian are valuable from the linguistic point of view and they indicate the old features and unusual forms. Despite this value, a section has not been dedicated to the linguistic aspect of these Persian sentences. On the other hand, this book has no index, and even a list of important Persian words and phrases has not been compiled and provided. In this article, an attempt has been made to point out some of the linguistic features of this book and to point out some of the incorrect corrections of this work and their correct form. In addition, a list of important Persian words and phrases from a linguistic point of view has also been provided.

The present treatise is in response to a question asked by Shah Suleiman Ṣ, afavī,to his special physician, Mirza Ashraf. The question is about the difference between rose water and meat water or Mā, ’, ul-Laḥ, m. Shah asked why the meat water obtained by distillation is not greasy, but rose water is rich in ingredients. Based on the method of traditional medicine, based on Greek physics, and using Ibn Sī, nā, ›, s opinions, Mirza Ashraf tries to explain that composite objects have different conditions in the process of distillation. In some, their components are easily separated, and in others, it is not. This treatise, in a simple way, shows the relationship between Greek physics and traditional medicine with the common treatment methods using distilled herbs, issues that are not valid from the point of view of modern chemistry and medicine today, but in any case, it is a part of the history of science in our country.

The great commentary of «al-Mī, zā, n» written by ‘, Allā, mah Ayatullā, h Seyyed Muhammad Hossein Ṭ, abā, ṭ, abā, ī, , due to its fame and popularity, does not need to be introduced and described. This commentary, while covering various topics, has a special approach, which is its focusing on the education and spiritual development of the individual and society, so it can be said that «al-Mī, zā, n» is an educational and social commentary. This precious commentary, translated by the late Ayatollah Mousavi Hamdani, has been printed and published many times in the form of twenty thick volumes or forty normal volumes. Its voluminous size and number of volumes is one of the obstacles that prevent interested researchers from using and studying it. Also, the multitude of daily problems and occupations of people today, causes people not to study such voluminous books. So it is possible to simplify this work and make more people interested in studying it by summarizing it in a way that does not harm the essence of the topics. Before this, some scholars have tried to summarize this book, but each of them has flaws that cannot be ignored. One of them is a book that an Arabic writer summarized from the original Arabic text of al-Mī, zā, n according to his own understanding, and then it was translated into Persian. And another one is a selection and a summary of the commentary of some verses, not all verses. Anyway, there was not a complete summary of al-Mī, zā, n in Persian language. However, after six years of continuous work, its summary along with scientific and literary editing was completed and published. While examining this summery, I came across many verbal and content problems, the description of which requires an independent book. In this article, some problems with the book have been mentioned. It should be noted that in the translation of the verses of the Qur›, an, which was composed and penned by the late Ayatollah Seyyed Mohammad Baqer Mousavi Hamdani, some problems in the literary and writing forms were detected. In addition, in some cases, the interpretation presented by the translator was in serious conflict with the opinions of Allā, mah. I tried to correct the translation of the verses based on the Allā, mah›, s opinions and remove its problems. In fact, a complete revision has been made in the translation of the verses by preserving the special style and literature of the translator.

In Isfahan, during the Safavid era, philosophy had a good growth and development. At that time, we are facing three different philosophical schools. Mī, rdā, mā, d School, Mullā,Ṣ, adrā,School and Mullā,Rajabalī,Tabrī, zī,School. The Tabrī, zī,school has fundamental differences from the other two schools in most issues such as the monotony or homonymity of existence, Substantial motion, mental existence, etc. One of these differences is «negative theology» which is accepted in the Tabrī, zī,school and rejected in the other two schools. The main topic of this article is the review of the article «Analysis and criticism of the ontology and semantics of apophatic theology of Hakim Tabrī, zī,based on Ṣ, adrā, ›, s philosophy. The general conclusion of this article is that the research fails both in choosing the topic and in quoting and criticizing the sayings.

According to many experts, among the Persian dictionaries which have been completely published, Sokhan dictionary, under the supervision of Dr. Hassan Anvari, is the best. But since no great work is without mistakes, there were mistakes and shortcomings in its first edition which was published in 2001, which made the authors revise it in 2010 under the title of «Great Dictionary of Sokhan» to complete the shortcomings and fix the defects. But the work of revising the dictionary did not end here, and it was announced that the second revision of the book is also being prepared with the aim of eliminating shortcomings and compensating for mistakes, and adding new words. Therefore, researchers have been requested to submit their opinions to the head editor of the project. In this article, a number of shortcomings and mistakes of the above-mentioned dictionary are stated.

The purpose of this study is to introduce the exquisite books available in the library of Sheikh Mohammad Vaezzadeh Khorasani, which were printed in Cairo, and to answer this question of whether there are any other copies of these books in other libraries of Iran and foreign countries or not? And if yes, in which libraries, they can be found? This research has been done through library-survey and descriptive-analytical method. In this informative article, the descriptive bibliography of sixteen exquisite books published in Cairo available in Mr. Vaezzadeh Library. Here the appearance of the book has been described, the general features of the work based on the date of publication and the number of copies available in the libraries of Iran and the world are presented, and finally the criticism and opinion of some Works are given. In the first stage, the sixteen bookcases of the library of Mr. Vaezzadeh were visited, and then the copies, which were likely to be exquisite, were found in the database of different libraries in Iran and the world, including the information database of Iranian libraries, the organization of libraries and national documents, of The Islamic Republic of Iran, Astan Quds Razavi Library, University of Tehran Library, Specialized Library of Islam and Iran, etc., also information databases of libraries in Egypt and Saudi Arabia were searched. After the gaining relative certainty of the originality or uniqueness of the copy, a descriptive bibliography was done based on the date of publication. The findings of the research show that some of the books in this personal library are single copies and exist only in the library of Mr. Vaezzadeh. Many other exquisite books of this library are rare in Iran and even in the world and it is difficult to find them.