نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 54 (پاییز و زمستان 1399)

The main purpose of this study is to influence the intellectuals of different Islamic denominations to create consensus and proximity between them. In this case, such an event will affect other members of society and eventually the Unified Islamic Ummah will be organized. It is clear that any proximity study can be considered as a background for sympathy between thinkers of different denominations. This article tries to realize a successful research. In order to do this, firstly, the ethics of belief in the proximity of Islamic denominations is explained, and it has been stated that there is evidence for the necessity of bringing denominations closer together, which makes a person believe in such a necessity and be responsible for it. It also introduces and explains epistemological principles such as coherence between propositions and the existence of fundamental beliefs. The conclusion is that the introduction of such principles can provide a platform for the attention and trust of thinkers following different Islamic denominations, so that as a result, with a more scientific style, they can consider the issue of proximity between Islamic denominations.

The phrase “Khalifat Allah” (Caliph of God), meaning the representativeness of God by human, has an important place in Islamic belief and it is a common belief in Islamic denominations. It states that man is the caliph and successor of God on earth. In traditions of Islamic denominations, the word “Khalifah” (Caliph) is sometimes mentioned alone, sometimes as “Khalifat Rasul Allah” (Caliph of the Messenger of God) and sometimes as “Khalifat Allah” (Caliph of God). This paper and research seeks to examine the evolution of the prevalence and examples of this phrase in traditions of Islamic denominations. The data collection of this research has been conducted through library research and documentary methods and the method of doing it is descriptive content analysis. Based on this, traditions and Hadiths of the denominations: Zaidiyyah, Abadhiyyah, Shia Imamiyyah and Sunni have been studied and analyzed. The findings of this study show that in different resources and books of Islamic denominations, the word “Khalifah” and its plural form “Khulafa”, are mostly used in their literal meaning and are mentioned with other words “Allah”, “Rasul Allah”, “Kitab”, “Rahman” and “Rabb al-Alamīn”. Also, in the narrations, various examples have been mentioned for the phrase “Caliph of God”, such as some general examples: Malaʾika, Ahl al-Yaqin, ʿUlamaʾ and Amirin bi al-Maruf; Sometimes it has been used for special examples, such as: Prophet Adam, Prophet David, Prophet Muhammad, Shiite Imams, especially Imam Ali and Imam Mahdi; However, the important point is that in traditions of all denominations, in the first and second century A. H., the phrase “Caliph of God” is not found, and in this period, the word “Caliph” is seen alone or as the phrase “Caliph of the Messenger of God”, and from the third century A. H., the phrase “Caliph of God” is often seen in traditions. This research can be the beginning of further analysis and exploration of this phrase in traditions and Hadiths.

The participation of Islamic writers in praising the Prophet Muhammad (PBUH) represents a legacy of common religious thought and emotion in Iranian and Arab civilizations. In this regard, the study of the prophetic praises of Safi al-Din Hilli and Khaghani Shervani, who each have a kind of honor of being the poet of the Prophet due to having verses in praise of Prophet Mohammad, gives a tangible effect to the connection between the literature of these two nations. The present study examines the commonalities and differences between the praise of the Prophet Muhammad in the poems of these two famous poets with the approach of the American comparative school; The present study has achieved these results employing various meanings, breadth of imagination, insisting on verbal and spiritual proportions of words and also allusions to verses, hadiths and historical events have led to the complexity and difficulty of understanding many verses of these two poets.

Verse 130 of Surah al-Saffat: “Peace be upon Eliasin” is one of the verses in which there are disagreements in readings and interpretation. This verse, according to the common reading and seven readings from the 10 readings, i. e. Ibn Kathir Makki, Aasim, Hamza and Kisā’ī Kufi, Abu ʻAmr Basri, Yazid Makhzoumi and Khalaf Bin Hisham Baghdadi is read as “Eliasin”. However, three readings of the ten readings, i. e. Nafiʽ Madani, Ibn Amir Dimashqi and Ya‘qub Hazrami have read it as “’Al-e Yasin”. In interpretive traditions, “’Al-e Yasin” and “Eliasin” has been referred to Elias the prophet, Elias and his followers, the household of Muhammad and Idris the prophet. This article, in a descriptive-analytical method, while examining the interpretive opinions and criticism of the evidences and texts of the traditions, in which the phrase has been referred to Idris, the followers of Elias or Al-e Muhammad, has shown that according to the context of the verse, only Elias the prophet (AS) can be the referent of “Eliasin”.

The time of Badi‘ Al-Zaman Nursi was the era of the fall of the Ottoman Empire and the establishment of not only a secular but also a laic government in Turkey and during the First World War and the occupation of Muslim countries by secular Western countries (not the Christian and Crusader West) and Muslims’ familiarity with the culture and industrial development of these countries. Badi‘ Al-Zaman Nursi did his best at this time to introduce Muslims’ high culture to prevent Muslim youth from being intimidated or deceived by Western civilization. He used the method of comparison to do this. Islamic culture is rooted in the Qur’an, which is a divine book, and Western civilization is rooted in Western atheistic philosophy, which is a human knowledge that is very low in comparison to the Qur’an. He tries to show the advantages of Islamic culture by comparing the educated figures of the school of Islam and the school of atheistic philosophy, as well as comparing the Islamic and Western cities. Another step taken by Badi‘ Al-Zaman Nursi to reveal the nature of Western civilization and prevent its influence in Islamic societies is to answer six scientific questions, which in Nursi’s thought, if left unanswered, pave the way for the influence of Western colonial culture. The sermon he delivered at the Grand Mosque of Sham can also be analyzed in this regard.

This research was conducted using descriptive-analytic methodology and investigates fasting for people with difficult jobs like bakery, firefighting etc. from the perspective of jurisprudential denominations. It was found that the inconsistencies about fast breaking for difficult jobs are due to a number of factors as follows: 1. Discrepancies over the criterion for difficulty and compliance of the term “difficulty” in these jobs; 2. Inconsistency over the adaptation of the term “patient” for difficult jobs; 3. Disagreement on deciding which one is more important: fasting or difficult jobs? Accordingly, Sunni jurists believe that breaking the fast is permitted because of a more significant affair that is Jihad. Some other jurists suggest that such people change their jobs or working hours or go on a trip to break their fast; 4. Contradiction over the fact that if knowing about the difficulty is enough to break the fast or not?

Truth has a central role in philosophy and essentially the philosopher intends to look deeply into the phenomenon under question.  It has been claimed that throughout the history of philosophy, efforts of different schools, philosophers, and intellectuals have been focused on the question of truth. The aim of this project is to do a comparative study between Rumi and Heidegger about the concept of truth and veil. Heidegger’s effort about truth is to revive the fundamental and primitive phenomena of truth and interpret it in a new order. However, Rumi looks at the Human’s truth from a mystical perspective; in his view, the highest form of being is becoming annihilated in the Absolute, and this only occurs through love and by removing the veil. The method of this study is library research method.  Findings show that Heidegger’s conception of truth in its meaning of unconcealment and openness, is closely related to the concept of veil and removal of veils in Rumi’s mystical thinking.

In the contemporary history of the Islamic world, the issue of the proximity of denominations has become one of the cornerstones of dialogue between Islamic scholars and intellectuals, and is particularly prominent among the Imamis as they strive to achieve unity among Muslims. However, at times, some factors impede unity among Muslims, sometimes by external factors and by enemies of Islam and sometimes by internal factors among Muslims. Ayatollah Mohammed Hussein Al-e Kashif al-Ghatta is one of the jurists who has taken serious interest in the social and political aspects of the religion of Islam, especially the issue of unity among Muslims. The events that took place during this period of life, including World War I and the occupation of Islamic lands by Europeans after the collapse of the Ottoman rule, are important reasons for their entry into the discussion of Muslim unity and its importance to Muslims. In the last century, religious scholars have put forward a phenomenon known as the proximity of Islamic denominations with the necessity of unity and solidarity between denominations, which is a conscious and futuristic approach to the division of Muslims and the enemies of Islam. Lastly, factors such as religious fanaticism, insulting the sanctities of other denominations, and colonial powers are factors that Al-e Kashif al-Qatta has prevented from achieving unity and preservation among Islamic denominations traditions.