نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 58 (پاییز و زمستان 1401)

In the narrative and exegetical sources of the parties, there are narrations that indicate the commission of a sin from Prophet Yusuf (PBUH): the narrations of the Lord's proof, the narrations of the confession of sin, and the narrations of the theft to the brothers. In these hadiths, some punishments have also been mentioned for Yusuf (PBUH). The author criticizes them in a descriptive-analytical way. The method of criticism of these narrations is as follows: examining the document, examining the text, paying attention to the narrations of a collection together, and paying attention to the conflicting narrations in the narration communities, presenting the narrations on the Qur'an, finding the roots of these narrations in the Holy Bible, and paying attention to the Israeli narrators. . From the analysis of the sources of narratives and interpretations of the parties, we realize that in relation to these traditions, we should pay attention to conflicting traditions. There are several traditions that reject the above traditions. Paying attention to conflicting traditions reveals the high role of imams in clearing doubts and defending the authority of Prophet Yusuf (PBUH). Of course, in relation to all these narrations, there are no conflicting narrations, in which case we should look for other ways to criticize them. Commentators' dealings with these narrations have sometimes been accompanied by criticism. There are many interpretations from the commentators to reject these hadiths, especially in front of those hadiths that do not have conflicting narrations in relation to them. So by examining these narrations, their weakness and fall from the level of credibility is revealed; because they are in conflict with the verses of the Qur'an, their documents are weak, and there are many and irreconcilable differences in them. They also show the role of Israeli narrators in spreading lies; because what is stated in these traditions is also in conflict with what is stated in the Bible. Therefore, these traditions are part of the Israelites that do not have roots in the Bible.

There are many applications of expediency in the legislation of the Islamic Republic of Iran, and its contexts should be analyzed in terms of Islamic jurisprudence and thought. Imami jurisprudence has provided grounds for the active presence of expediency in the process of legislation in order to secure individual and social benefits; Considering that the possibility of paying attention to expediency in legislation has defined rules and criteria, the most important questions that are raised in this field are: what are the considerations and requirements of macro policy making in order to ensure expediency? What are the essential functions of legislation in order to ensure expediency? What are the components of legislative justice in order to ensure expediency? This research, while examining and analyzing the foundations, criteria and components of expediency in Imami jurisprudence, has analyzed its implications and practical applications in the legislative process, and while analyzing the existing gaps and challenges, the components of legislative justice in It has explained the direction of providing individual and social expediency in the legal discourse and legislation, and in general, the comparative study approach of Sunni and Imami jurisprudence has been emphasized in this research. The dominant view among the Sunnis is not to stick to the interests of the messenger, as it has been stated by some, all religions have acted on it in some way, and in terms of jurisprudential methodology, and the foundations of expediency in various forms and titles, valuing custom and others are mentioned in the basic sources.

Friendship and tolerance are among the pillars of moral society and Islamic ethics, which, due to the inevitability of human life in interaction with others, as an effective religious and social solution they facilitate relationships. The frequent command to friendship and tolerance can be seen in the verses of the Holy Qur'an, the words and deeds of the Messenger of God (PBUH) and the Commander of the Faithful (PBUH), which results such as increasing sustenance and blessings, overcoming hardships, achieving goals, the health of the religion and the world, and achieving success and wisdom. This research tries, while explaining the importance of friendship and tolerance in the sayings of the Two Weighty People, to express its progress and its consequences, and its application in the life of the Messenger (PBUH) and its compatibility with the Alavi government and to answer these questions: firstly, What were the most important cases of friendship and tolerance in the government of the Prophet (PBUH)? Secondly, how much compatibility and application does friendship and tolerance in Imam Ali's (PBUH) government life have with the Prophet's (PBUH) life? In this article, by using the descriptive-analytical method, while presenting a precise and comprehensive meaning of the concept of "friendship and tolerance" and its components, by studying authentic narrative and historical sources of the parties, the biological type of the Messenger of God (PBUH) with seven different groups. including "combatants", "rebels", "refusal of allegiance", "opponents", "insulters", "perpetrators and messengers of terror" and "followers of religions and sects and people of dhimma" have been examined and their most important methods and instructions in this cases have been identified and explained, and the degree of compatibility of each of these with friendship and tolerance in the government of Imam Ali (A.S.) has also been examined. The results of the research show that in all the mentioned cases, similar to this type of tolerance and behavior, as an example of the narration of "Hadzoo al-Naal with the Naal", we also witness in the life and rule of the Amir of the Faithful (A.S.).

The jurists of Islamic schools consider the woman's blood money to be half of the man's blood money in case of murder. Due to debates and discussions raised in this issue in recent years, a serious research was required to find the reason of the difference. Using the main sources of jurisprudence and narration of Islamic schools, this article, with a descriptive and analytical method have investigated the foundations and philosophy of the difference between men and women’s blood money in Islamic jurisprudential schools. The findings of this research show that, firstly, contrary to the claims of some opponents, the viewpoint of the inequality of blood money between men and women in Sunni jurisprudence and Imami jurisprudence is based on conclusive evidence rooted in Islamic sources, and secondly, this point of view has a defensible reason and philosophy.

In order to compare the terms of Salam sale to reflect the opinions of jurists of Islamic religions, this study has addressed the issue of what are the commonalities and differences of pledge of allegiance in Islamic religions, and in cases of difference, which opinion can be considered as a correct and reliable opinion? This article, focusing on the examination of the ten conditions of Salam sale in the jurisprudence of Islamic religions, shows that the majority of jurists agree on the necessity of the existence of five conditions in common and their correctness in the Salam sale, which are: The sold goods should be executory; the sold goods should be definitive for delayed payment, the delay should be obvious, the sold goods should be recorded and definite. There are differences of opinion in its five conditions, which are: the transfer site of the sold goods, the accessibility of the sold goods, the quality of information to the price, the timing of the transfer of the price and the planned date for transferring the sold goods. After examining the differences and addressing the correct views, we concluded that the lack of one of the agreed-over terms leads to the abrogation of the Salam sale and dispute among the parties and the terms of dispute are often aimed at preventing damage and differences between the contracting parties; therefore, accidental and conflicting terms are complementary to each other. The agreed-over terms focus on preventing disputes, and the disagreed-over terms focus on avoiding damage among the parties of the contract.

With the formation of the government in 132 AH, the Abbasids ruled over a major part of the Islamic world for more than five centuries and experienced different periods of authority and convergence, weakness and divergence. So far, many researches have been done in the field of how the Abbasid caliphate came into being, periods and factors of its collapse; but there are still unspoken angles about some aspects of this government that remain hidden from the eyes of researchers. This article aims to examine the role of the Abbasid caliphate in the divergence of the society of that period from a different angle and answer this main question: What effect did the functioning of the Abbasid caliphate institution have on the divergence of the Islamic society in the years 232-334 AH? The research findings show: With the disruption of the balance of the closed caliphate system, including the entry of the Turks into the scene of power and the rupture in the Muslim borders, its authoritative function has weakened and this has led to divergence in the Islamic society and finally caused the collapse of the caliphate. To evaluate this hypothesis, the authors have used the model of "general theory of systems" and using the descriptive-analytical method and relying on the axis of "functioning of the caliphate institution" which is important for the correct understanding of the history of Islam and the lower layers of the Abbasid caliphate, to discuss and have reviewed.

According to the Islamic view, the Prophet (PBUH) is the seal of the Prophets. He, who has the merit of ending the chain of Prophethood, undoubtedly has the perfection of existence and knowledge. Those who follow him are given advantages over other people and nations, both in terms of their own faith and the prayers the Prophet offers up for them. Such privileges are gifts rather than things that can be acquired. Additionally, in the intellectual system of mystics like Ibn Arabi, the idea of Ummah of Muhammad is broadened to include all human beings. In this article, which was written with a library method, keywords such as "Mohammedites" and "Mohammedan Ummah" have been analyzed in the most important works of prose of the first seven centuries in order to obtain their characteristics and their semantic development. What resulted is the expansion of this concept over time. "Mohammedites" have different classes and categories, and despite all their privileges, tasks and duties have been assigned to them.

The word "Khalīfa" is mentioned only twice in the Quran But in the idiomatic form, "Khalīfa Allah" has an important place in Islamic belief and as a verbal addition, it means and refers to the substitution of man instead of God. This research seeks to investigate the change in the meaning of this word in the interpretations of various sects from the second to the sixth century of Hijri. "Khalīfa" in the literal sense means the replacement of a present person instead of an absent person. Most of the commentators in the interpretation of verse 30 of Surah al-Baqarah state that "Jinn" lived on earth before Ādam and the word "Khalīfa" means successor of Jinn or Malāika; but from the end of the third century, another point of view is presented which states that there was no creature on earth before Ādam, and the meaning of "Khalīfa" is "Khalīfa Allah" which includes Ādam and his descendant. Also, at the same time, a new political meaning is proposed for the word "Khalīfa"; it is Sultān ʿAzam. In the interpretation of verse 26 of surah Ṣād, it is also said that Dāwūd was the successor of the prophets and kings before him, and he is the Khalīfa Allah and the Sultān ʿAzam. In addition to the silence of some commentators in attributing the concept of "Khalīfa Allāh" to the word Khalīfa, some commentators have even opposed this meaning.

Custody is a right and at the same time a duty, which the law entrusts to the parents to keep the child. Two issues have been considered as challenges in this article; On the one hand, custody is the right of the parents, and on the other hand, custody is recognized as the duty of the parents. This issue has increased the difference between jurists and lawyers regarding the removal of this right. Therefore, in this article, an attempt is made to examine the aspect of the right of custody and how it compares with the duty. The approach of this article is descriptive-analytical; Library sources have been used to collect data. The result of this article considers custody as a right that can be revoked and transferred for parents in the relationship between themselves, and in the case of their disapproval of custody at the same time, it is a duty for one of the parents who has priority for custody at that time. It is known (because the right of the child is preferred over the right of the parents) and the guarantee of civil and criminal enforcement is applied to the person in charge of custody.

A literary work or even a normal speech, by including irony, forces the audience to carefully and delicately discover and understand the most beautiful and accurate meaning of it, and thus, it provides the opportunity for interactivity.  The Holy Qur'an has sometimes expressed its intention in the language of irony with regard to the same function, in order to preserve the catchiness and dynamics of its words by implicitly inviting the listener to reflect. In the first step, the present article has made an effort to show the skill and elegance of Allameh Tabatabai's opinion in the research of heuristic proofs and the interpretation of meanings from Quranic allusions. Al-Tanzil, Majma Al-Bayan, Javame Al-Jame, Al-Tahrir va Al-Tanvir should also be proposed so that the innovation and power of Al-Mizan's speech can be clearly identified. The important achievements of the present research can be seen in showing the capability of Allameh Tabataba'i (RA) in understanding and interpreting Quranic allusions, considering the element of beauty of context in the interpretation of each allusion and keeping the inferred meanings close to the lexical and interpretive structure, so that finally, inferred Allameh Tabataba'i can be considered the most comprehensive interpretation of the ironies of the Holy Quran.

The issue of Shia-Sunni conflict has had different political, social, cultural and scientific dimensions during the past fourteen centuries. To the extent that the scientific dimensions of this difference have been highlighted, not only the social and cultural intensity of the difference has been reduced, but the deep knowledge of the parties has become more apparent, and on the other hand, as much as the scientific dimensions of the differences between the parties have been reduced, the intensity of the social, cultural and political differences has increased. One of the brilliant periods in this field is the establishment of Dar al-Taqrib in the 20th century, which caused the scholars of Islamic religions to gather together and maximum compliments took place between the scholars. One of the important results of this period was the historical fatwa of Sheikh Mahmoud Shaltut in recognizing Jafari jurisprudence along with the four official Sunni jurisprudences, and the launch of Risala al-Islam magazine. Very valuable articles were published in this magazine. One of these articles was Allameh Semnani's article under the title of "Practice Method of Approximation". In this article, citing the biography of Ahl al-Bayt, Allameh Semnani shows that neither the belief in the infallibility of the Ahl al-Bayt contradicts the caliphate of the just and righteous caliphs, nor does the belief in the caliphate of the righteous caliphs’ conflict with the infallibility and infallibility of the Ahl al-Bayt. The adoption of such a scholarly and unificationist approach shows the depth of knowledge and foresight of the insightful scholars, which has always been forgotten due to the predominance of the extremist and divisive factions of the parties. It is hoped that the translation of this valuable article will be considered a step, however small, in the path of recognition and convergence of Shia and Sunni.

Undoubtedly, according to the necessity of human social life and survival, generation and reproduction, marriage is essential. Therefore, since the beginning of creation in different nations and villages, special behaviors, customs and laws have been established and have been flowing. Among the discussed issues and scientific criticism is the issue of the marriage of an adult girl and its dependence on the permission of the wife's guardian. This article first examines the concepts of research such as guardianship and its types and degrees from the point of view of Shia and Sunnis, and while expressing the opinions of Shia and Sunni jurists regarding the performance of marriage without the permission of the guardian, it has answered these questions. "1. Is the permission of the guardian a condition for the validity of marriage in adult marriage or not? 2. What are the viewpoints and opinions of the supporters and opponents of the guardian's permission and their arguments? 3. What is the opinion of the commentators regarding the participation of the guardian's permission and mature will in marriage? 4. What is the opinion of the commentators on the details of consent in permanent and temporary marriage?" In this research, it has been stated that some jurists believe in the independence of the opinion of the father and the paternal ancestor in the issue of adult marriage, and some believe in the independence of the mature adult's opinion, and some believe that the opinion of the guardian and the mature adult are shared, each of them have their own reasons, which are explained in detail. It has been stated and also the opinions of the jurists on temporary and permanent marriage have been mentioned with their proofs. In the end, the research has reached the conclusion that Rashideh's proverb has the biggest role in solving this problem; Because it is determined by the means of revision of manat and the clarification of some narrations, the meaning of the necessity of the permission of the guardian in the adult is a directive ruling, and in the case of the marriage of the adult without permission, but with the verification of the growth of the daughter and the existence of the expediency and jealousy of the daughter, this marriage is valid.