نشریه سفینه
پیاپی 68 (پاییز 1399)

One of the necessary knowledge for the salvation of human being and society is Imamology. This issue is of great importance in Islam and one of the concerns of the Prophet of God for his nation was people could know the Imams after him. The subject of recognizing the real Mustakhlifin from the false Mustakhlifin, according to the interpretation of the holy verse, "«وعد الله الذین آمنوا منکم و عملوا الصالحات لیستخلفنهم فی الارض»" is accessible. In the present article, in order to determine the meaning of the " لیستخلفنهم " in the verse, the views of the commentators of the two sects are examined. From the opinions of the commentators, it can be deduced that the Almighty God, in order to distinguish the real Mustakhlifin from the false ones, identifies the Mustakhlifin with certain characteristics in order to make it easier to identify them. Each of the commentators has proposed a view for this divine " Mustakhlifin". One of the achievements of this article which the commentators have not dealt with is that the succession of all the Imams and their guardianship will be fully realized at the time of the Reappearance of imam Mahdi (p.b.u.h.). This result agrees with the appearance of the verse and the narrations of Raj’at (return) confirm it.

Lamiyyat is a term used to refer to a number of Arabic ode poems that end in a rhyme with the L. Famous Shiite poets have composed many Lamiyyat, especially in praise of Amir al-Mo'menin Ali, in three languages in Arabic, Persian and Turkish. One of them is an ode known as Lamiyya at-Tark or Lamiyya as-Safr, by a high-ranking jurist nicknamed Mulla-Bashi. The present article, while presenting the verses of this diacritical 42-bit ode , firstly presents an expressive translation that did not exist before, and secondly, by doctorial-based reread of the ode, investigates these beliefs among the imamiyah narrative documents to show that Shiite poets in the field of praising the Imams, especially the Amir al-Mu'minin Ali - mostly - have been indebted to the teachings of revelation and have not followed the wrong beliefs.

The author explains our four practical duties towards the Qur'an: following and obedience, not hiding the teaching and truths of the Qur'an, honoring and glorifying the Holy Qur'an, finding needlessness while staying with the Qur'an and finding guidance with the Qur'an, and as their sub-categories: Leaving companionship with the mockers of divine revelations, not exchanging the Qur'an with anything else, honoring the people of the Qur'an.

In this article, the interpretive approach of Vahedi Neyshabouri (d. 468 AH) by Shafi'i commentator in Tafsir al-Basit and Sheikh Tusi (d. 460 AH) Shiite commentator in Tafsir al-Tibyan in opinion-based interpretation is examined. These two are commentators of the fifth century and almost belonged to the same years. In this way, Vahedi interprets the verses based on the word, aspects of its implications and the Quranic sciences. In his ijtihadi interpretation, he also combines the opinion-based interpretation and the work-based interpretation (Tafsit Athari). In the conflict, he gives priority to the work-based interpretation and justifies the findings of the opinion-based interpretation on the basis of the documents of effect-based interpretation. Sheikh Tusi uses interpretive narrations in four types: interpretive use, explaining the meanings of words, explaining the diacritic of the verses, and theological use. Tusi's ijtihadi, meanwhile, is a combination of interpretive sayings and narrations in the manner of criticizing some of them based on the narrations and confirming or reinforcing others. The similarities and differences between the two approaches are explained in the article.

In the present study, after examining different types of hadithi writings before the Kamil al-Ziyarat that could have been the sources of this book and classifying these writings into five groups, we introduced each of these work their names are mentioned many times in narration documents of the mentioned book. Then, with the method explained in detail in the research method, considering the multiplicity of quotations through a single way that reached the narrator of the book under study, we came to the conclusion which works are among the Kamil al-Ziyarat’s sources or written sources of one of its sources (indirect source). Finally, we came to the conclusion that in the compilation of Kamil al-Ziyarat, out of a total of 843 narrations, about 769 narrations were quoted from the written sources of Ibn Qulawayh, i.e. about 12 books from the category of rare books, Mazar books, scattered books and comprehensive narration books; that is, only about 100 narrations, equivalent to about one-eighth of the work, have been quoted orally in this book. Therefore, the Kamil al-Ziyarat book is mainly based on written works before itself.

In this article, the views of four Quranic scholars in Najaf seminary in the fourteenth and fifteenth centuries AH: Ordobadi, Balaghi, Khu’ei and Ma’refat; regarding Thaqalayn hadith and its application in understanding the Qur'an, quoting, and evaluating, have been studied and compared. Based on the finding of this study, all four mentioned characters consider the role of Thaqalayn hadith in understanding the Qur'an as key and fundamental and share this point, although each of them recounts some aspects of the matter.

" Tubeh Nasuh " is one of the most important factors in changing the spiritual state of man and his rebirth; In this article, by presenting the words of Imam Sajjad to the verses of the Qur'an, we come to a proper analysis of the semantic structure of Tubeh Nasuh in Sahifeh Sajjadiyya. In this speech, the meaning of repentance, the process of repentance, the factors and obstacles of repentance, fear and hope, and other topics about repentance are examined.

This speech is about Seyed Jafar Morteza Ameli (1323-1398) and his character and scientific and practical method for researching and promoting Shiism. The author considers the biography of Seyed Jafar Morteza as a step towards propagating the religion and briefly introduces four books written by him. Among ten characteristics of him mentioned in the article, ambition, sympathy, conscientiousness, scientific freedom, and religious health are some of the characteristics of Jafar Morteza that are expressed in the article.

This speech is about Seyid Mohammad Hossein Jalali (1362 Karbala - 1442 America), a Rijali tradition narrator and bibliographer who spent nearly half of his life in emigration. Jalali's biography, lineage and masters, seven points of Jalali's character and scientific and practical method in defending and promoting Shiism, a list of writings and Jalali's Mashayikh Ijazat from Shiites, Sunnis and Zaidi are stated in this speech.