"Nehayat ol-Tahsil fi Sharh-e-Masael OTafsil" is a comprehensive explanatory book over the book of " Vasael O-shia", The known work of sheikh HORR AMELI, who has classified more than 35, 800 narrations under differnet jurisprudence subjects with a very interesting order.The above explanatory book is written by sheikh yousef Bahrani Hovaizi, who was a student of Sheikh HORR AMELI, There is little information about him. In this essay you will get a report and some information about the unique hand - written copy, which has been recognized by now.

In order to comprehend the content of Hadith, there is a need for a right method which is named ‎‎"Fiqh al-Hadith". To ‎obtain the meaning of the text of Hadith without this kind of the science ‎would lead to mistake and misguidance. To avoid this risk ‎there were formed many endeavors by ‎Muslim learned men to attain a proper understanding of Quran and Hadith that the science ‎of ‎Usul Fiqh was a sample.Many of the great figures of Hadith in their comments on Hadith ‎collections have used of methods and ‎rules that may help us in knowing method, criteria and ‎grounds of comprehending Hadith. One of these works is a book by the name ‎of Al-Favaid Al-‎Toosiah by Shaikh HORR AMELI. This book due to the position of the writer and its explaining the ‎difficult narratives has ‎a main significance and in it we may find many important points and ‎subtleties and also the solutions for different objections and ‎fallacies not mentioned in other ‎books.In this paper we have tried to articulate the grounds of Shaikh HORR in understanding ‎Hadith ‎with an analytical-descriptive method. Some of these grounds are as follows: to posit the ‎text, to assure about the authentication of ‎Hadith, removing the uncertainty in hadith, to form a ‎family group for Hadith, to know the words used in Hadith, knowing the causes ‎and conditions ‎of the issue of Hadith, considering the context of Hadith, to know the message of the proverbs ‎used in Hadith, to ‎solve the conflicts in Hadiths, and observing the Quran and other narratives ‎and etc.

Mourning is an Irano-Islamic ceremony that takes the three arts of poetry, music, and play on the stage and presents skillful, poetic, and musical report of the historical conflicts, especially the Ashoora tragic event. This art, with centuries of precedence, in addition to historic narratives has borrowed numerous points from Iranian culture and civilization, specifically from The Shahnameh, either directly or indirectly. The present article is a research on these affectabilities in HORR's mourning assemblies, taken from the work of great cleric Mirza Mohammad, entitled with Mir Anjom - Zamaneh Arak. We have tried to show this adaptation in words and meanings. The conclusion of these studies indicate that the mourning transcribers specifically Mir Anjom have taken advantages front the symbols and myth 0 logic stories of the Shahnameh to illustrate the epic conflicts of the mourning to associate the readers I mind to what happened in those tragic events.

"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 Jaza’eri, known as syed Mirza Jaza’eri, 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".

The honorable titles given and other features relating to the Imam of the Time (Mahdi) has always been an important issue in this field and worthy of attention. The issue to be discussed is whether it is permitted or prohibited to publicly entitle the name and surname of Imam Mahdi as Mohammad, which is one of the titles given to him. Referring to him with this title, which is the name of the holy Prophet, "Muhammad" is banned by a group of Imami tradition, or at least, the title Muhammad is not clearly stated as his title. On the other hand, there are other traditions that allow publicizing this title implied here. Both traditions seem to be firmly rooted, documented and true. Among the famous Islamic scholars, the philosopher Mir Damad has declared it sinful to use this title while another prominent scholar, Sheikh HORR AMELI, has taken the opposite stand and has defended the use of the title. This paper reviews both views and provides an aggregate analysis.

The poem "Wasilatul Fawz wal Aman" is one of the most famous Arabic compositions is praise of Imam al- Mahdi (p.b.u.h). It has 63 verses, and was composed by the Shaikh in 1031 A.H.The said poem has been very intersting to both the Shia and Sunni educated people, so that it has been frequently explained, and some other poems have been composed by usage of chosen verse(s) of the above historical poem.In this essay, that is, in fact, an abstract of the writer’s graduate course project, after a short intraduction, she has provided the main text of the verses of poem, along with Persian translation of the poem, and explanations about the some difficult words.Then she has given a short explanation about the poem, and has shown the application of Qur’anic verses, traditions and words of the infallible Islamic leaders in the poem, and the skill of Shaikh AMELI is the scientific courses such as mathematics, philosophy, astronomy, etc.

Esoteric meaning of the Quran has long been investigated by Shia and Sunni researchers. Although encountering some changes, esoteric interpretation of the Quran has more or less survived among Muslims. Along the history of Imamite interpretation, some interpreter s applied narrations of the Prophet's household in order to refer to the esoteric meaning of Quranic verses. But there are few books containing all these traditions. However, some non-Shia experts argue that “An Introduction to Mirat-al-Anwar wa Mishkat-al-Asrar” by Abul Hasan Sharif ‘AMELI Esfahani (12th century) might be “esoteric interpretation” written by Shia scholars. They consider it a significant reference which signifies Shia’s attention to esoteric meaning. The present article is an introduction to this book and its author, along with an investigation of the aforementioned claim. The results indicate that the author observes both exoteric and esoteric meaning of the Quran.Instead of being a complete esoteric interpretation of Quran, This work includes some traditions about the esoteric meaning of some Quranic verses. As the book is not so renowned among Shia scholars, it couldn’t be their interpretive reference. Meanwhile, this study has revealed that Mirat-al-Anwar wa Mishkat-al-Asrar is not an introduction to Tafsir al-Burhan.

In the history of Iran, the Safavid dynasty is considered a turning point in the Islamic period of Iran. In this era, in regard of that Shiite religion had become official in the country, the Safavid Kings promoted the Shiite sciences and, in this order, the scientists were encouraged to spread the Shiite sources subject to the Shiite Safavid kings’ interest, the educational institutions were generally widespread, since they were in the society, where majority of the people were Sunni, and they were aware that many institutions are required to promote Shiism with the public ease of access as well as the teachers who teach according to their own willingness. During the Safavid era, there were abundant schools built in the different cities of Iran, e.g. Isfahan, whereas this city was also taken as the science center in Iran. In that era, the educational institutions and the educational concern were increased, whereas the authorities, princes, and wealthy individuals constructed the educational buildings. Many scientists and scholars were invited to Iran by Safavid kings, e.g. Mohaghegh Karaki. Also the scientists were allowed to progress and found their growth conditions in Iran, among whom we can mention Sheikh HORR AMELI, Sheikh Bahaee, Mollasadra, First Majlesi, Mirfendereski, etc. who were the developed students and they authored many books and some of them found positions in the government. The Safavid kings had significant role in the schools construction, where the schools founders made efforts to promote epistemology in the training programs, as these topics are discussed in this paper.

Poetry of Resistance is considered to be a meaning-based poetry with its referential function being superior to its poetic and literary functions due to its external references. In this type of literature, the challenge between commitment and beauty places the author in an in-between space so as to have varied choices in his or her poetic language. This is a fluctuation between commitment to reality and realism and the desire to write a beautiful poem. Linguistic and semiotic analyses of a literary work and the exploration of its relation to meaning can reveal the fluctuation of the author. . Riffaterre’ s semiotic approach, while emphasizing the message and the reader as well as the precise reading which affects the language, is a good way of illustrating this challenge. Through a descriptive-analytical approach, this paper seeks to analyze and criticize the ode Samedon written by the resistance poet Abdul Quddus al-AMELI after the 33-day war in Lebanon. As the findings show, AMELI's poem depicts the paradoxical encounter between openness and ambiguity. Parts of the text mimic the external reality and, therefore, have benefited less from literature. These parts aim to explore the meaning of the parts that have layered structures and hidden implications. The implications are identified only through careful linguistic analysis.

Scientific comprehensiveness is an essential principle in Quran interpretation. Each of the Shiite commentators tends to adopt a particular interpretation by citing evidence in each area of comprehensiveness. It has raised questions regarding the positions of Ayatollah Javadi and Ayatollah Ma'refat on the scientific comprehensiveness of the Quran. This is based on their detailed and serious contributions to this discussion. The present paper explores this issue through a comparative analysis of the transmission and processing of information. Based on the research findings, both contemporary Qur'anic personalities accepted the scientific comprehensiveness of the Qur'an and provided comments on it. Ayatollah Javadi believes that the Qur'an's inherent scientific comprehensiveness results from the fact that all sciences are effective in achieving happiness both in this world and the afterlife, while the Qur'an was revealed for human happiness,Therefore, the maximum comprehensiveness of the Qur'an is acceptable under the following two conditions,Firstly, Qur'an guidelines should include the appearance, interior, reduction, and interpretation of the book,Secondly, these guidelines must be provided by the infallible. No one should expect the Quran to cover all sciences equally, or that we can derive details about all sciences from it. Although his principle is provable, some weaknesses exist. However, Ayatollah Ma'refat acknowledges the scientific comprehensive nature of the Qur'an through certain branches of science. By criticizing opposing views on comprehensiveness and religious belief, he tries to prove his theory and argues that the Qur'an cannot be used to extract all sciences,rather, it is a scientific reference whose reliability is unquestionable because of its comprehensiveness.