نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 43 (بهار 1395)

Sheikh Tousi in Tafsir al-Tebyan had special interpretational and Qur’anic ideas and opinions. This study tries to show his attempts and Ijtihad in receiving meaning of phoneme and semiology of changing vowel and consonant for playing meaning. For this aim many notable cases of his subtle understanding and deductions in this subject were identify, examine and illustrate, and findings presented with descriptive – analytical method. This examination determined that Islamic thinkers and scholars had a lot of ingenuity and intelligence in this case and despite phonology was a new science but could find many notable semiology examples in Qur’anic interpretations in first Islamic centuries and Tafsir al-Tebyan of Sheikh Tousi is a clear example and an evidence for this claim.

The aim of this research is to find mystical identity and social reasons of this subject that Sheikh A’la al – Doule Semnani in addition to dominant capacity of academic mystical subjects and divine knowledge bring up his theoretical interpretations in scattered references about different issues of Iran’s society in Ilkhani’s government (7 and 8 H.A). So that he evaluated that environmental and foreign roles were important in Islam and Tassavof’s evolutions and emphasized on possibility of influence of a large group of scholars on human’s trainings and education. Moreover, his antecedent in connection with Mongol governors and debating with Buddhism heresies shows his attempt for protecting Islam. Furthermore his invitation from all sects and schools’ scholars for eliminating general damages of excess, neglects, division and ignorant prejudice proves his necessity of Islamic unity in his viewpoint. On other hand with criticizing injustice, blasphemy and corruption in foreign policy invited people to practical and theoretical obligation on axis of Qur’an and Prophet’s (PUH) Sonnah with the trend toward moderation, brotherhood, altruism and tolerance. And with propagating social values leaded Sufism class to realization in Shariah, sincerity, piety till innocent this credit from calamity of innovation, antinomianism, ostentation, selfishness, dignity and love of this world, and by presenting a general and popular definition about human perfection expanded mystical principals in societies.

The author firstly pointed out to important subject of cosmology of Islam and he briefly examined that from two important reference of Islam that are Qur’an and Sonnah, and in continue he tried to know Islam’s world graph’s charts with three thinking tradition of philosophical – scientific, Gnosticism and mysticism. The author believes growth and crystallizations of Kalami’s trends are effective in non- existence of a separate tradition based on religious world-view reflections in Islam, and pointed out to influence of Greece, India and Iran in appearance of these three thinking traditions. Including the most important influential issues on firming world graph’s charts in these three thinking traditions we could pointed out to impact of cosmology of Aristotelian and Ptolemaic on Kalami and philosophical systems, the system of seven lands on Islamic Geography and neo Platonism’s trainings on Gnosticism mystical philosophy. In addition these world graph’s charts also includes interwoven designs about planetarium planets, planetarium under the moon of the four elements, the twelfth zodiac, the fourth main directions, mineral world and even human body. The author has choices due to the wide range of world graph’s charts that remained in Manuscript and only study and examine a number of charts that based on these three thinking traditions. These charts are belong or related to scholars and thinkers of both two Shi’a and Soni sects with different thinking views that from these thinkers we could point out to these people: Jaber ebn Hayyan, Akhavan al-Saffa, Abu Yaqub Sajestani, Abu Reihan Birooni, Naser Khosro, Hamedi, Hamid Alddin Kermani, Ebn Arabi, Seyed Heidar Amoli, Ibrahim Haqqi.

The mutual trust of Islamic sects’ followers and trying to creating unity and establishing unique Ummah is an important principal that was a model for wise scholars in golden century of Islam. Thus forgetting this important principal in the wake of unpleasant historic events in many centuries separated sects and humiliated Islamic Ummah. One of clear fields that could see mutual respect and scientific – cultural exchange among sects is quoting Hadiths from other sects’ narrators. Shi’a and Sonni quoted a large part of their Hadiths from each other’s narrators. Ebbad ebn Yaqub Ravajeni is from those narrators who though expressed his Tashayo’ and propagating it, was reliable and acceptable for Sonni’s Grandees. His various Hadiths in Sonni books and their great trust on him is in a extend that cast Sheikh Tousi, famous Shi’a narrator, into doubt about Tashayo’ of Ebbd ebn Yaqub. This article which is drafted by descriptive-analytic method tries to prove these important issues: 1. Oneness of Ebbad ebn Yaqub Ravajeni with Ebbad Abu Saeed A’sfari. 2. Tashayo’ of Ebbad and expressing to it and inviting to that. 3. The trust of famous Sonni narrators to Ebbad despite knowing he is a Shi’a.

eyed Mohiddin ebn Tajeddin ebn Qattal known as “Mahya” is one Soni Persian poets of 11th century A.H who in his works express his passion openly to Ahlol Beit (PUT) especially Imam Ali (PUH). He in his court poetry in addition to praising Prophet Mohammad (PUH) and Rasheddin’s Caliphs, repeatedly and specifically, praised Imam Ali (PUH) with respect, holiness and originality. This article illustrates the poets’ views about Rasheddin’s Caliphs and especially Imam Ali (PUH). Mahya knows Prophet Mohammad (PUH) as his beloved and loved Imam Ali (PUH) and knew himself as Imam Ali’s (PUH) generation.

In Hadith and interpretational fields there are 10 Hadiths about encountering of Joseph (PUH) with his father which in them spoke about dishonor of Joseph through his father. Five Hadiths in Imamiyah’s sources and five Hadith in Soni’s sources have quoted this issue. Imamiyah Hadiths have identical difference with Soni sources, though one Soni Hadith is same with Shi’a Hadiths, but all of them narrated that Joseph (PUH) didn’t respect to his father. This text base on principals of criticizing Hadith would critic and examines documents and sources of these Hadiths and paid to their roots. With examining these Hadiths we realized that none of them are not reliable, because: 1. All of them have weak sources and are kind of weak narrations. 2. There are differences, paradoxes and ambiguities in text of these Hadiths. 3. In them, there are Shaz issues and are against the text of Qur’an. 4. There are conflicting Hadiths against them which is adapted with Qur’an. It seems that these Hadiths rooted in Talmud, because in there Joseph was accusing to take the position of presidency and ruling. Thus the reason for generalizing these Hadiths is this thinking in Talmud which some narrators with accepting that try to accuse Joseph (PUH). Of course there is no sign of this accuse in Qur’an and Torah. The oldest sources of this Hadith are interpretations attributed to Ali ebn Ibrahim, Jame’ al- Bayan Tabari and the interpretation of Ebn Abi Hatam which seems from them this Hadith was generalize.