AYENEH-YE-PAZHOOHESH
Year:2022 | Volume:33 | Issue:3 (195)|Papers Count:13

The basis of this article is the report, explanation and editing of the text of a scroll that was prepared between 1095 and 1099 AH. According to this scroll, Dervish Taher, a Sufi affiliated to the Safavid Tawḥ, ī, d Khā, nah, went to visit the Two Holy Shrines of Hijaz, the shrines of Iraq, the shrine of Imam Reza, the tomb of Sheikh Safi, and the tomb of Baba Taher Uryan, and after returning, he requested from the Sheikhs of the Tawḥ, ī, d Khā, nah for a certificate of pilgrimage. Some of them wrote the certificate in prose and some in poetry. This scroll is a valuable document about the religious-pilgrimage customs of the Shiite Sufis in the late Safavid period.

In this article, in addition to a brief reference to the first efforts in Europe and the Islamic world to publish the Quran, some information regarding the printing and publication of the first Qurans in Iran, has been provided and in the main part of the article, the introduction of one of the first lithographical Qurans in the city of Tabriz is presented. This Quran was scribed by one of the most prolific and artistic calligraphers of that era. In the end, a list of the works written by this calligrapher is introduced in chronological order of publication.

The publication of the book Schools of Koranic Commentators by Goldziher opened a new era in exegetical studies. Until Goldziher, the main focus of Muslim Quran scholars was on explaining the principles and rules of commentary and writing books about classes of commentators. However, his work became the basis for writing extensive works about the methods and tendencies of commentaries and examining the evolution of the commentaries of the Qur›, an. This article aims to analyze the reasons for Muslim scholars›,refusal to write an independent text about the tendencies and methods of commentaries before Goldziher, and how Goldziher›, s work is reflected in Islamic and non-Islamic exegetical writings after him. The difference in the motivation and concerns of Muslims and Orientalists and the greater interest in studying the history of science and the evolution of phenomena among Westerners are two important factors in the difference between Muslims›,and Orientalists›,approaches to commentary studies. The emergence of many books about commentary trends and methods, with mention of Goldziher›, s opinions and the evaluation of his opinions, the difference in style and context of the books of commentators before and after Goldziher, and focusing on explaining the interpretive method of the commentator instead of introducing the characteristics of the commentator and turning to The history of exegesis is one of the examples of the impact of his work on exegetical studies after him.

Ismāīl bin Hossein Jurjāni (434-531 AH) is one of the well-known doctors and writers of the 5th and 6th centuries of Hijri. Jurjāni’s Persian writings are among the first scientific writings in the Persian language. Throughout these writings, he has used various medical and non-medical terms and introduced their Persian and dialectal equivalents. The collection and examination of these terms is valuable for various investigations, including historical research of the language and tracking the evolution of Farsi, and dialectological studies, as well as examining the limits of Jurjāni’s linguistic innovations and benefits from the works of his predecessors. In the present article, these terms and their equivalents have been collected from four Persian books of Jurjāni (Zakhirah Kārazmshāhi, Al-Aghrāz Ṭibiyyah and Al-Mabāhith al-‘Alāiyya, Yadgar and Khafi-e ‘Alāī) and compiled into a bilingual glossary. The misspellings of these terms have been corrected and some explanations have been given. In addition, dialect words are given separately and examples of the use of these words in today›s dialects are given.

Nasser Bukhārāī is one of the famous lyricists of the 8th century of Hijri and one of the contemporaries of Hafez and Salman Sawujī. He was a dervish and traveled a lot. One of the interesting points of asir›s life is his meeting with Salman Sawujī in Baghdad, who opened the poet›s way to the court of Sultan Uwais (757-776 AD). Nasser Bukhārāī’s divan consists of 8,500 verses, most of which are his sonnets and odes. The late Dr. Mahdi Derakhshan edited the poems of Nasser Bukhārāī and published them in 1353. This book contains 24 complete quatrains and one incomplete quatrain, most of which are found in reliable sources in the name of other poets, and due to the age of the sources, they cannot be considered Nasser›s poems. The subject of this article is the criticism of the quatrains attributed to Nasser Bukhārāī.

The civilizational unity of the Islamic world is the result of the coexistence and interaction of the cultures and languages in the Islamic countries. When the Arabic language, as the language of the Qur›an, the language of Islam, and the Prophet›s way of life, entered Iran, it was considered not as an ethnic language and the language of the Arab people, but as the language of Islamic civilization. Therefore, the Arabic language should not be regarded as an ethnic language and the specific language of the Arab people. The many services that Iranians have had in shaping and consolidating the rules of grammar, syntax, and rhetoric of the Arabic language is a good sign of this claim. The immigration of the great poet of the Abbasid era, Abu Tammām Habib bin Aows Ṭā›ī, to Iran and stayed in the lands of Khorasan, Fars, and Azerbaijan, who authored a valuable, reliable, and effective literary book such as «Divān al-Hamāsa» in the city of Hamadan, as well as the many Iranian commentators of this work, such as Khatīb Tabrīzī, Marzūqī Esfahānī, and other Iranian literary figures are another evidence to confirm the fact that only in the context of a civilizational unity, such valuable interactions and symbiosis between languages can be observed.This article is presented on the occasion of the publication of the book «Seh Chikame Vilai by Abu Tammām Ṭā’ī». This book contains the description and translation of three unpublished odes by Abu Tammām Habib bin Aows Țā’ī, which shows the extensive research of its authors. What is revealed to the reader from reading this book is that the unity of civilization and mutual knowledge between Muslim nations has an effective and strong presence in various literary works formed in Islamic civilization, and the exchange of knowledge between nations has long been the basis of It constitutes the construction and development of every civilization. Therefore, it is appropriate to briefly state the following three axes regarding the various dimensions of the valuable book «Se Chikame Vilai by Abu Tammām Ṭā’ī».

Ghushchī›s commentary of Tajrīd is one of the books that has been the focus of scholars and many comments and footnotes have been written on it. The late Sadr al-Din Mohammad Dashtakī and ‘Allāmah Dawanī have written several annotations on this book, which are known under the title of «Ṭabaqāt Ṣadriyyah and Jalāliyyah». These annotations are related to each other and can be considered as a written scientific debate between these two scholars of the Shiraz school. There is a difference of opinion among scholars regarding the number and process of authoring these annotations. Some have considered the number of works of Sadr al-Din Dashtakī as two and others as three. In this article, in addition to the brief introduction of the Shiraz school and the style of writing scientific texts in this period, it is proved by referring to the phrases that appear in these annotations that the late Dashtakī has two works and the late Dawanī has three copies and that the late Dawanī started writing the first volume of this series of annotations. Also, the main purpose of authoring each annotation has been examined.

Futūh al-Buldān by Aḥmad bin Yaḥyā Balāḍurī, an Iranian scientist, is a wellknown book for studying the history of the early conquests of Islam. There are various translations and editing of this work. However,in understanding the manuscripts and using them, some shortcomings and slips can be seen, which I will briefly mention in this article. The English and Persian translations of the work also suffer from some shortcomings. For example, in the English translations of Futūh al-Buldān, there is no explanation about the translation method and the manuscripts on which these translations are based; In one of the Persian translations of Futūh al-Buldān, in the introduction section of the book, some untrue information is mentioned about the origin of Balāḍurī, which can be useful to be aware of.

The book «Gomanhaee dar Shinakht Shahname va Ferdowsi», the first volume of which was previously published under the title of «az Goman Khish har kas Yar Ferdowsi» on which the author also wrote a review, includes a preface and fifteen articles on the textual analysis of the Shahnameh with a focus on reviewing the proofreading of Dr. Khaleghi-Mutlaq and Florence manuscript. In this article, we have examined some points and theories of this book.

Islamic-Christian apologetic works are part of the precious heritage of Abrahamic religions because they reflect the abundance of religious information. Despite their mainly polemical approach, these texts help us to understand the evolution of Muslims› encounters with the Bible, and on the contrary, Christians› encounters with the Qur›an. A large amount of these refutations belong to the 19th century; meanwhile, few treatises can be found that have creativity and innovation in their method and content. Sabīl Al-Najāt treatise is one of these few texts that deserve to be examined and analyzed. As the main topic of Pfander›s treatise was sin and its consequences, the topics of Sabīl Al-Najāt treatise also correspond to it. On the one hand, its author cites certain passages from Pfander›s Tariq al-Hayat treatise, and clearly criticizes them. On the other hand, Sabīl Al-Najāt is one of the treatises in which there are many references to the Bible, especially the New Testament. The present article focuses on the methodology of the author and the sources of Sabīl Al-Najāt.

Farsi-Dari language is the official language of the people of Transoxiana in the early Islamic centuries. This language encountered the Arabic language, which was the language of religion and Arab immigrants after the emergence of Islam. Gradually, Arabic religious texts were written in this language, but Persian language was still used in the composition of other books. What is intended is that in some cases, Persian words and sentences were used in Arabic texts, especially in jurisprudential texts. The book “, Fawī, id”,which was created by a writer from the 4th century AH, contains a significant number of Persian expressions. In the present article, these words have been indicated and in addition, the importance of this jurisprudential-reference book in clarifying some theological and cultural points has been discussed.

The present article is a report of 16 articles and 2 books published by Uri Rubin, a recent Islamic scholar and Quran researcher, between 1975 and 2011. These writings, which are arranged here in order of publication date, are a good representation of Rubin’, s approach, method, and sources used in Islamic studies, especially exegetical and hadith studies. Also, through the historical study of these works, it is possible to gain an understanding of his own intellectual developments during his 40 years of scientific work in the field of Islamic history and commentary of the Qur’, an. Methodology, historicity, impartiality, and extensive research are some of the remarkable features of Rubin’, s studies.