نشریه سفینه
پیاپی 3 (تابستان 1383)

The initial 400 "Osoul" books contained the Shia traditions, and were mainly collected during the lifetime of the Iman Baqer and Imam Sadegh (p.b.u.t).After the time of presence of the Imams (p.b.u.t), the authors of the new 4 main collections of traditions, collected and classified all the traditions of the previous 400 "Osoul" books in their compilations. The book of "Kafi", composed by H.E. grand scholar, Seghat ul-Islam Kolaini (died in 329 A.H./ 87 A.D.) is the most comprehensive of them.* * *

In this essay (continued from "Safineh" No,2) the author continues to study the viewpoint of the late Ayatollah Mirza Isfahani (1303-1305 A.H) about the Islamic traditions. Here he explains and analyses the criteria of religious Jurisprudence of the late Isfahani, which is different from some of the current views. According to him, the extraction of subordinate regulations from the principal laws is not consideredas practice of religious Jurisprudence. On the other hand, according to the viwpoint of Ayatollah Isfahani, the religious Jurisprudence, as described in religious literature, is different from the current religious Jurisprudence

The Persian poem, appeared from the 3th or 4th centuries after Hejrat (About 1200 years ago). From the very beginning, application of the contents of verses and traditions have been a treasure to enrich and flourish the Persian culture and literature.In this essay, the writer reviews the kinds of usage of Quranic verses and Shiite traditions by the Iranian poets of Perian language in 4 categories:1. Usage of the contents and meaning2. Adaptation of verses and traditions3. Reference to the Quranic stories4. Reference to some specific events in the eaurly years of appearance of islam.

One of the narrations attributed to the holy prophet of allah (p.b.u.h) is, "We,the prophets, do not leave inheritance: what we leave is charity." Many of the Shia and Sunny scholars have discussed the truth of attribution, and the content of this tradition.In this essay, the viewpoints and explanations given by shaikh Mofid, the well - Known Shia scholar, jurisprudent and philosopher of the 4th and 5th centuries are surveyed.A.H. shaikh Mofid just talked about the guidelines of the tradition. He believed that if we consider it as a true tradition, we can read it in 2 ways, and then he preferred the second type of reading, which meant," We, the prophets, do not leave inheritance as charity."This short treatise, is a sample of comparative jurisprudence.

We may divide the viewpoint of Jalal ud-din Molavi, the famous sufi poet of Iran (who lived about 800 years ago) about the religious subjects in to 2 different parts. Once Molavi, by usage of underestandable similes and parables tries to comment and explain the contents of traditions. What he expresses in such parables complies with the general underestandings of islam. We may nominate it as artistic explanations made by Molavi.In some other works, however, Molavi by resorting to some traditions, tries to justify and explain the principal beliefs and ideas of sufis, and the characteristics of his own sect. In this part, we can say that the traditions have been deformed or reshaped in the fancy workshop and illusions, so that at last the message of that tradition does not match with the general spirit and stanard ideas of religion. In this way, the traditions are painted according to the subjectivity of the poet. We call this as an "artistic encounter" of Molavi, that is very common among sufis, in spite of whatever their top leaders may have told.

Ibn Taimiah (661-728 A.H.) is one of the famous Sunni scholars, whose thoughts and ideas, which were published in "Menhaj ul - sunnat ul -Nabaviyyah ' and his other works about the evaluation of traditions, have been discussed in different respects.A short biograhpy of Ibn Taimiah,view points of several Sunni scholars about him,and an introduction of"menhaj..." are provided in this essay. Then his 17 styles and approaches towards the traditions narrated from the holy prophet (p.b.u.h) are studied. In this part, the writer gives samples in every case and style, and then puts them under scientific criticism.

"Javame ul-kalam fi Daaem ul-Islam"is one of the 4 collections of traditions, which have been completed about 400 years ago. the author of this book, Mohammad bin Sharafoddin Ali Mousavi Jazaeri, known as syed Mirza Jazaeri, is one of the contemporary writers of Mulla Mohsen Faiz kashani, Shaikh Horr Ameli, and Allamah Majlesi.The above book is composed according to the order and style of "Montagh el - Joman fi Ahadith El - Sehah val Hesan", the known work of Hasan Bin Zain - uddin (son of the 2nd martyr, and well known as Shaikh Hasan, saheb ul-Maalem). By writing this book, the author, intended to provide explanatory and complementary points to the issues of the book, "Montagh el-Joman..." The current essay is an introductory to the book "Javame ul- kalam".

Research and edit by the scholar Ayatollah seyed Abdul - aziz Tabatabaei yazdi Died in 1416 A.H.)SummaryMany of the Shia and Sunni commentators and scholars have written tens of books and essays regarding the Quranic verses inspired about the Imam, Amir ul-Momenin Ali Ibn AbiTaleb (p.b.u.h) which constitute a part of the valuable Islamic heritage.One of these works is a treatise titled as, "Ma Nazal men al - Quran fi Ali (a.s.)" written by Ahmad bin Mohammad bin Mozaffar Razi, the hanafi (Sunni) scholar and commentator, who lived during 6th and 7th conturies (A.H.). This short treatise includes 156 verses of Quran text, which have been revealed about Imam Ali (p.b.u.h)This treatise is being published for the first time according to a manuscript found in Suleimaniya (Turkey) library.

The grand Shia scholar, Mirza Hossein Nouri Tabarsi (1254-1320 A.H/1830-1896) in addition to his efforts to recognize and find the Shia Imamiyah books, which were unknown is different libraries till then, has had extensive scientific relations with the late Allamah Mir Hamid Hossein Kontouri (1246-1306 A.H.).He helped them by providing references and sources for writing and completion of the valuable work of "Abaqat ul-Anwar " (A collection of traditions which confirm and verify the Mastership and leadership of the infallible Imams) to those great scholars. In this essay, the complete text, of 3 letters from Mohaddess Nauri to Seyed Nasser Hosseini are provided, along with some explanations. This is the first time that those letters are published.