نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 40 (تابستان 1394)

Establishment of jurisprudence committees are one of important examples of gregarious Ejtehad in recent Era. Furthermore this would be a starter for an important age in history of Islamic Tashri’ which Ejtehad would release from limited individual or territorial monopolies. Thus it would embrace beyond geographical bonds and Islamic Ummah’s Mojtaheds, until using from any expertise and talent for growth of this Ummah. The function of jurisprudence committees are based on egregious Ejtehad and scientific researches that in there jurisconsults and Islamic scholars declare their thoughts via consolation, discussion and dialogue till select an idea which is more provable and it is nearest to Shari’at’s rules and Ahkam. With an outlook toward activities and duties of contemporary jurisprudence committees we could clearly see their influence on this kind of Ejtehad. Returning committee’s validity actively is results of jurisprudence committees in contemporary era for solving problems and difficulties, and also refers to thoughts of other Mojtaheds in Fatwa’s field. The establishment of these committees shows Muslims’ attention and attempt to their religion that they would understand which prayer is acceptable and which is not, and recognize their Halal and Haram in their prayers and deals. Without any doubt, elude of Muslims from great jurisprudence sources on one hand and utilizing individual understanding in solving complicated and Hadith problems in other hand has weaken jurisprudence in responding to problems. While establishing jurisprudence committees, which Fatwa is result of gregarious Ejtehad of Islamic Ummah jurisconsults’, could gratify dangerous results and problems.

Soni interpreters about evidence of 43th verse of Ra’d’s Soorah declared different views but there is one view that is common between Shi’a and Soni interpreters. In this verse God commend to his Prophet: say to those who deny your prophecy: God and who has knowledge of the Book is attest between me and you. These interpreters consider that (من) in this verse (ومن عنده علم الکتاب) refers to Imam Ali (PUH) who has introduced as a reference for people for recognition of Qur’an and prophecy of Holy Prophet (PUH). This idea became confirm because of style of verses of this Soorah and many Hadiths that narrated by Shi’a and Soni that introduce Imam Ali (PUH) as an evidence for it. Nevertheless, beside this view other opinions have declared by certain interpreters that believe this pronoun (Mousool) refers to other persons. Including certain Soni interpreters who said: the aim of this verse is Abdullah Ebn Salam and illustrated the word Book in this verse refers to Bible and Tora. Moreover, certain interpreters think that this verse is referring to other people such as Salman Farsi and Tamim Dari. But because this Soorah is Maki so this idea couldn’t be correct because these people accepted Islam in Madinah after few years. Some interpreters also believed that the pronoun of this verse refers to God. While some scholars especially iterators deny this because is not rhetoric, and some of them think this word refers to pious people (Mo’menin).

What is the Charismatic society? What is the relationship between charisma and Islamic community? How charisma continued in a society? What is approaches about the charisma in early centuries of Islam? These are Fundamental questions in this study that would examine comparatively; afterwards investigate the different views of Islamic sects. In general, Sunnis After the death of Muhammad Prophet, separated the charisma and in contrast, Shiites kept it intact and unseparated and continued it.

The Hadith of Najiyah Sect is one of controversial Hadith with subject of Kalam and sects in the history of Islam’s life, because there are different and antithetic views about this Hadith. This research would examine evidences, weaknesses and deployments that Kalami’s scholars had about this Hadith. In continue after criticizing the content of this Hadith intellectually, the article would declare that basing on this Hadith we couldn’t count Islamic sects, because it hasn’t intellectual and Shar’ee logic. Thus, according to weak documents and Hadiths and scholars’ deployments about this Hadith, we could say: this Hadith is not acceptable, because bases and roots of Islam are functioning to Islam’s trainings and not believing in rescuing a certain sect.

History it could be an attempt for reaching to philosophy (Hekmat). Philosophy is a chain among trainings of all religions, because all of them, correctly or incorrectly, searching for truth, adaptation and utilizing them for reaching to salvation. On other hand the concept of philosophy, that contains both aspects of theoretical and practical, includes spiritual and earthy trainings and it is like a bridge which links spiritual and earthy trainings. This text mainly with referring to Holy Qura’n, Bible and Tora shows the status of philosophy in them. This article also examines common and different points of philosophy with mysticism, metaphysics, science and Shari’at. Preliminary and tools for reaching to philosophy especially the role of dread, kindness, purification and devotion are also discussed in this article. Before piousness and dread, love and purification is also a common element among these three traditions of Jewish, Christianity and Islam which this point is one of achievements of this article.

By defect of Seljuq government local governors who mostly were from Atabakan had the power which we could point to Atabakan of Azerbaijan and Maraqe. This age was contemporaneous with strength of Seljuq, revival power of Abbasid Caliphate and movement of Mongols to East. Obviously in this era Ismailia of Nazari use this opportunity for their purpose that was expanding their political geography. Atabakan of Maraqeh were exist in the time of Soltan Mohammad Seljuq government that were famous for encountering with Nazarian and for this reason they couldn’t reach to a friendly relationship with Nazarian and their relation was inimical. Nevertheless religious and political unity between Nazarian and Atabakan of Maraqe were happen with changing of religious process of Jalaldin Hasan the third, the leader of Ismaili of Alamoot. Moreover some encountering of Ismaili of Alamoot with local governments of Atabakan of Maraqe and Azerbaijan was happen in political evaluations of Seljuk government that this article for illustrating them point out to some of historical facts.