Considering the commentary “Fī Zilāl al-Qurān” with a view of structure
In this article, the commentary “Fī Zilāl al-Qurān” of “Seyyed Qotb” is considered, concerning its structure. Casting a glance to the author’s life, at first, we get relatively acquainted to his mental and spiritual situations and then go to the structure of his work. In the next part, we get engaged in considering writer’s thematic views on five subjects; “Ahl al-Bayt (pbut)”, “Theology (Kalām)”, “Qurānic Sciences”, “Stories (Gesas)” and “Traditions (Hadith)”.
Because of lack of sources, we mainly used the book itself and tried to get our founds regarding its contents. This research is divided in 3 parts;
1) Biography of the author
2) Structure of the commentary
3) Thematic views of the author
The commentary “Manhaj al-Sadeghīn fī Ilzām al-Mokhālefīn”
In Safavīd period many books of Hadīth, Philosophy, Commentary and etc. have been written and some scholars have tried to compile religious books in Persian language. One of those who compiled a commentary in Persian, titled “Manhaj al-Sādeghīn fī Ilzām al-Mokhālefīn”, was “Mollā Fath al-Allāh Kāshānī”, a Shiī scholar in Safavīd Shāh Esmaīl period. Until then, after the commentary of Abol Fotūh-e Rāzī, we may consider this commentary as the best and most comprehensive Persian one. Although the book contains various subjects including Jurisprudence (Fighh), Theology (Kalām), Literature and etc, but the main endeavour of the author was to employ traditions of Ahl al-Bayt (pbut) in interpreting Qurān so that some constantly count it as a traditional commentary.
The principle motive of the writer, as well as, writing a comprehensive commentary for Persians, was to show his disapproval to the way of “Kāshefī Sabzevārī”, the writer of the commentary “Mavāhebon alayh” who paid no attention to traditions of Ahl al-Bayt (pbut) and didn’t show his affiliation with Shiīsm, therefore he tried to prove rightfulness of shiīsm in every theological issue and also tried to show the virtues of Ahl al-Bayt (pbut) in one or another way.
At first we have a glance at Mollā Fath al-Allāh Kāshāni's life then we consider his approach to the interpretation of Qurān.
Recognition the Rejālī term “Ghadīm al-Mawt”
One of the terms used in Rejālī books is “Ghadīm al-Mawt”. In spite of Sunnīs that use it extensively in their Rejālī books, it has being used in the first Shiite Rejālī books only once by Najāshī in his Rejāl. In this article, at first, we examine the meaning of the word, considering its usage in Sunnī books, then we consider its concept in Shiite books, and at the end, some of the incorrect understandings about it will mentioned. Since the word has been used in a small extent, comparing other Rejālī words, and as our distance from the first sources, using this word has became more and more, it’s very important to make its meaning clear.
Mashāyikh-i Ijāzih (preceptors of permission to narrate traditions)
Seyyed Hossein Fallāh-zādeh
When we assess the chain of narrators (Sanad) of a tradition (Hadīth), it is necessary to pass different stages such as distinguishing between Sanad and text (Matn), restoring Sanad with aid of finding similar narrators (Moshtarakāt), considering forgeries (Tahrīf) and mistakes (Tashīf), regarding interruption and uninterruption of Sanad and etc. One of the last stages is precise attention to narrator's characteristics and examining praise (Tawthīgh) and weakening (Taz'īf) said about him. In this part we mostly encounter the Tawthīgh which usually consists of two kinds: praises for individuals (Tawthīghat-i Khās), indicating a particular narrator, and praises for groups (Tawthīghat-i ‘Am), indicating a group of narrators. Since scholars and Jurisprudents have had a special endeavor toward this case for working out the Jurisprudential Laws from valuable speeches of Ma’sumīn (pbut), it has been allotted a particular place so that from olden times scholars has had different views in accepting it. Clearly, these views in Tawthīghat-i ‘Am of narrators are very important because when we accept a case probably many narrators will be accepted as dependable (Movassagh).
In this article, bringing up the issue of "Tawthīghat-i ‘Am-i Mashāyikh-i Ijāzih", we examine the reason for this kind of Tawthīgh and the criticisms brought up about it for readers to reach a clear end.
The Succession (Vesāyat) of Successor (Vasī) in Shāhnāme
Hossein Sāyyāh Gorjī
The scholar Abul Ghāsem Ferdovsī, one of the forth century poets, is the one who has composed his unique poetry book, Shāhnāme, in 30 years. Since its composition until now, many scholars have focused on it. As he was conversant with the Islamic Sciences as well as poetry and numerous theological discussions were current at his time, Shāhnāme has many implications to his religious thoughts. Although some have doubted about his religious tenets, considering many evidences throughout Shāhnāme that support this claim, it’s obvious he was a Muslim and Shīā.
Regarding the importance of Succession (Vesāyat) and Velāyat of Amīr al-Mo’menin (pbuh), the writer of this article tries to investigate this subject in Shāhnāme.
The translation of “Nahj al-Balāghah …..le Man?”
In summer 1383, I decided to translate the book “Nahj al-Balāghah …..Le Man?” written by “Sheikh Mohammad Hasan Āl-i Yāsīn”. In this book, the author gives necessary answers to all doubts brought up about attributing Sermons, Letters and other speeches of Nahj al-Balāghah to Imām ‘Ali (pbuh). After translating it, I was informed of a translation of the same book by “Mohammad 'Ābedī” under the title of “Whom dose Nahj al-Balāghah belong to?”(Baghdād 1360, published by Nahj al-Balāghah Foundation in 64 pg.).Changing my mind about taking subsequent measures for publishing my own translation, therefore, I became determined to have it published in Hadith-i Andishe magazine as a research article regarding traditional texts specially Nahj al-Balāghah, so that, readers maybe able to compare both translations and become aware of power and weakness of each.
Instead of editorial
The translation of “Nahj-al-Balāghah …..Le man?”
Recognition the Rejālī term “Ghadīm-al-Mawt”
Considering the commentary “Fī Zilāl-al-Qurān” with a view of structure
The commentary “Manhaj-al-Sadeghīn Fī Ilzām-al-Mokhālefīn”
Mashāyikh-e Ijāzih (preceptors of permission to narrate traditions)
Seyyed Hossein Fallāh-zādeh
The Succession (Vesāyat) of Successor (Vasī) in Shāhnāmeh
Hossein Sāyyāh Gorjī
Traditional Interpretation (interview with Prof. Mahdavīrād)
Scientific and research news
Research questions and answers
Abstracts in Arabic
Abstracts in Persian
The catalogue of articles of Hadith-e Andisheh
Hadīth - e Andīsheh
The publication of student studies and research office
Research Deputy of Hadīth College
No. 11&12 autumn & winter 1383
Proprietor: Hadīth College
Chief Director: Seyyed Hamīd Hosseinī
Scientific supervisor: Mohammad Kazim Rahman Setayesh
Excutive manager: Mohammad Alī Zarean
Internal manager: Hossein Sayyah
Editor: Hossein Sayyah
Art manager: Mohammad Khoaravī rad
Arabic Translator: Ali Akbar Foratī
English Translator: Alī Hasannīa
Our collengues in this issue: M. Shams, R. Nadalī, S. Majidi, A.R. Kavand, V. Morsalī, M.J. Jahanī, N.Saboonchī, Z.Zīaee and M.A. Mohammadī.
And tanks to Dr. Shadī Nafīsī
Adress: Hadith College, Next to the Hazrat Abdolazīm’s Holy Shrine - Rey city. P.O. Box: 18735- 477
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