نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 59 (پاییز و زمستان 1401)

The book of Sulaym ibn Qays has been introduced as the oldest existing Shiite text from the first century of Hijri; and now it has such importance that after the book Nahj al-Balagha, it has had the largest circulation in Iran in the last three decades. Apart from the controversies surrounding the historical identity and the attribution of the book to Sulaym ibn Qays, now according to new researches, it has become clear that the text of the current and available books of Sulaym's book was not available to scholars during the first centuries; Or at least, for some reasons, Shia thinkers have not made significant use of it. Therefore, it is necessary to study that: 1- What is the current situation regarding the authenticity of Sulaym's book? 2- Is there any evidence from the book or otherwise that shows that Sulaym's book has been forged or additions made to the text? 3- Are there any examples of the inauthenticity of the hadiths of Sulaym's book from other sources? The findings of the research show that "Aban ibn Abi Ayyash" or another author collected narrations from earlier sources and added phrases in their text; and he attributed this compiled historical text, intentionally or unintentionally, to the anonymous or pseudonymous Sulaym ibn Qays.

The term approximation of Islamic Religions is a paradigm (imaginary framework) that has its roots in the history of the Islamic Ummah. Although this matter is new in the contemporary era, in the past, thinkers and politicians of the Islamic world were thinking about it. The period of the second century of Hijri, which led to the change of the caliphate and also the entry of different ideas into the Islamic lands, led to the formation of different sects and religions in the field of Islam; whose differences led to wars between Muslims. Among the people and thinkers whose goal was to reduce these differences, this article deals with Nader Shah's religious policy and its purpose is to explain and analyze Nader Shah's inter-religious view in order to reduce conflicts between Islamic states and increase communication between them. It is in the context of history.

Today, with the intensification of the actions of the enemies of the Islamic world in dividing Muslims, Islamic unity shows its necessity more than in the past. Therefore, there is no doubt about the necessity of unity among Muslims. One of the most frequent and important hadiths in support of this statement is the hadith: "siluu Asha'yirakum va ashhaduu jana'yizahum" (Pray among their families, visit their patients, and attend their funerals). Imam Jafar Sadiq (PBUH) has taught Shiites the way and method of interaction between Shiites and Sunnis in several hadiths, including the above hadith. And they have shown the correct Sunnah of Ahl al-Bayt (PBUH) and how they interact with Ahl al-Sunnah - from the point of view of thought and belief. The appearance of the hadith indicates the command of the Infallible (PBUH) to the Shiites to attend Sunni congregations, visit their sick and participate in their funerals. The current research with a descriptive-analytical method and approach (Rijal, Fiqh al-Hadith) seeks a detailed examination of the document and text of the said hadith. Another goal of the research is to express the hidden layers of hadith and how to create Islamic unity and interest in the Muslim community and the correct way of encountering Shiites with non-Shiites. According to the repetition of hadith with different documents in different sources of hadith (more than 12 times), it was determined that the chain of document of hadith in the book (Usul al-Kafi) has strength and power. Textual analysis and Fiqh al-Hadith, the statement of the family of hadith and the historical documentation of the said narration; It shows that the above hadith is consistent with the Quran and the Sunnah. In terms of content, the following article also studied the content of hadith and explained its various dimensions in order to improve the level of empathy among Muslims and it indicates that the interaction between Shias Sunnis based on this hadith is firstly a logical and emphatic matter, secondly the main factor in realizing unity among Muslims; The confrontation is rational, ethical and avoids cursing and swearing.

The educational teachings of the Quran are not only multi-dimensional in terms of subject matter, but also include various social conditions in order to be effective. The purpose of this article is to identify and analyze that group of Quranic teachings, not paying attention to them caused the social and economic problems to become more severe during the Corona epidemic crisis. These verses are evaluated in the context of interpretations of Islamic Denominations. The research method is descriptive-analytical. This article is based on the information collected from the text of the Quran and using subject lists and Quran research software. The findings were organized in three areas: social relations, public health and healthy economy. In general, the Shiite interpretations have an explanatory and justifiable insight into the teachings of the Quran and have tried to explain the rational and scientific reasons for these rulings, and the Sunni interpretations have tried to introduce these rulings to Muslims with a clear and obvious classification. The most important things in the Holy Quran to contain crises like the Corona epidemic are prior preparation, respect for human rights, and individual and collective health.

The Holy Quran is a book the audience of which are the people of all times. Behind this eternity are the concepts of Implementation and adaptation. By means of these concepts, the active role of Quran throughout the history becomes evident. Therefore, the use of these concepts in comparative narrative exegesis of Quran have been in great use since a long time ago. However, sometimes for each holy verse, there may be several narrations. Meanwhile, due to Non original narrations and anecdotes which have been put among the original ones, the researchers have experienced difficulty identifying them. One such example is verse number 58 of Surah Nisa which has multiple interpretations; four of them are based on Sunni resources while one is based on Shia resources. This study was done with the purpose of highlighting the fact that this verse was said about those responsible for reigning over Muslims and their self-esteem along with what is best for them both in this world and hereafter. This verse is believed to be directed at Imams, saying that they are supposed to pass the requirements for being an Imam to their successors. The other narrations regarding this verse are not as authentic due to some problems in their documents. Despite what was just said this does not mean that they should be put aside.

Paying attention to the meanings of the words of the Quran is one of Allameh's important actions to discover and extract the meanings and general concepts of the verses. He has used various methods including: analyzing the derivation and rooting of words, paying attention to the uses of the Holy Quran, using popular custom, citing traditions, paying attention to the Quranic implications, expressing the meanings of words with his own ijtihad, etc, to discover the meanings of the vocabulary of the Quran. But, the most important and obvious aspects of Al-Mizan's lexical issues, which are evident and cited in the Quranic works, often rely on the special interpretation method of Allameh (Quran to Quran) which is explained according to the internal evidences and emirates, semantic relations, context and implications in the related verses. The result of the discussion is that Allameh, in determining the meanings of Quranic vocabulary, according to the spirit of the meanings of Quranic words, went beyond the general and original meaning of the words and the relative and special meaning that each word finds in different uses (according to the evidence in the verses) has discovered and expressed in accordance with its position and application. Due to the fact that Allameh Tabatabai's opinions have been widely reflected in contemporary interpretive, one of the most extensive topics of Al-Mizan that has been the focus of modern commentators is the use of Allameh's opinions in the field of explaining the meanings of the words of the Quran, which is based on Allameh's various methods in discovering the meanings of the words of the Quran, especially the method of interpretation of the Quran to the Quran and the use of intra-textual clues and emirates, has been widely cited.

If the number of witnesses is more than the quorum required to prove an issue and the redundant witnesses withdraw their testimony before the verdict is issued, considering that the witnesses' referral was before the verdict is issued, there is no guarantee for the redundant witnesses; However, if additional witnesses withdraw their testimony after the verdict is issued, then the jurists of Islamic schools have two views on considering them as guarantors. The famous theory of Shia and Hanbali jurists is that redundant witnesses are guarantors for their share in the testimony, because the verdict was issued due to the testimony of all the witnesses, so each witness will be a guarantor for his share in the testimony. Another point of view, which is the opinion of the famous Hanafi, Shafi'i, and Maliki jurists and some Shia and Hanbali jurists, is that there is no responsibility towards redundant witnesses, because the presence or absence of redundant witnesses does not affect the issuance or non-provision of a verdict. According to the testimony of other witnesses and the proof of the issue with their testimony, it seems that it is preferable not to guarantee redundant witnesses, of course, if the testimony of redundant witnesses is effective in issuing a verdict due to the conflict of witnesses or other reasons, their guarantee seems justified and correct.

Approximation in the jurisprudential thought of Islamic Denominations is one of the basic needs of the Islamic world, which strengthens the convergence of Muslims in practice. In this regard, this article deals with the jurisprudential view of Islamic Denominations about the rule of deception. The basic question is that in different chapters of comparative jurisprudence, is this rule cited in the same way? And if so, is it possible to converge the jurisprudence of Islamic Denominations in this regard? In order to answer the mentioned questions, the necessary information was collected in a library method and after analyzing them, the conclusion was reached that because the jurisprudence document of the jurists in this matter is the same in Islamic Denominations. And the differences are minor, the examples of the rule of deception are close to each other, and the convergence of the jurisprudential thought of the Denominations is possible in this regard.

Today, in every Islamic country, non-Muslims with different beliefs are present and live alongside Muslims. Statistics show that committing crimes by non-Muslim criminals is common. The collection of criminal rulings in Islamic jurisprudence schools and the examination of the foundations of these rulings can be a useful policy for Islamic legislators in approving non-Muslim criminal laws. Therefore, a comparative study of jurisprudence regarding non-Muslim crimes (Punishment stipulated in Shariah) in Islamic society seems necessary. Crimes for which the amount of punishment is determined in Islamic Sharia are stipulated Punishment: Qazf (i.e., accusing unjustly someone of doing adultery and/or sodomy), drinking alcoholic drinks, adultery, theft, and Muharebeh (going to war with the Islamic government governing the country you reside in) are considered by Islamic jurists. Islamic jurists have considered the criminal laws of Muslims and non-Muslims to be different in some punishments. With the changing interpretations of the territory of Islamic countries, the emergence of new concepts of government, nation, citizenship, international laws and the participation of non-Muslims in the defense of the Islamic country, it seems to have ended: the subjectivity of the contract with Zimmis and payment of jizya and the difference in the legal and criminal system due to the belief of the criminal person. The commands of the Quran in the establishment of social justice require equal execution of criminal sentences on Muslims and non-Muslims. It can be said that Muslim and non-Muslim criminals are punished in the same way for committing the crimes of Qazf, adultery, theft, and fighting (Muharebeh going to war with the Islamic government governing the country you reside in). In the crime of drinking alcohol, due to non-Muslims' lack of belief in the sanctity of this article, a limited punishment will be implemented only if they pretend to commit the crime. This research, while examining the opinions of the jurists of the seven Imamiyyah, Hanafiyyah, Zaydiyyah, Malikiyyah, Shafi'iyyah, Hanbaliyyah and Zahiriyyah, shows in a descriptive and analytical way that the criminal's religion and beliefs are not effective in the implementation of punishment.

Breastfeeding as a special institution in sanctity creating is an exception to the principle of the permissibility of marriage; for this reason, it is necessary to pay attention to its limits and conditions. These conditions are stated both in Imami jurisprudence and Sunni jurisprudence; with the difference that Imamiyyah jurisprudence's approach is strict about sanctity creating caused by breastfeeding and it is necessary to meet the seven conditions precisely. But in Sunni jurisprudence, they believe that sanctity is created more easily, and in some opinions, even the condition of age or the amount of milk is not relevant in creating it. In the logical analysis of the issue of breastfeeding and its conditions, it is necessary to know its place in the discussion hierarchy. Therefore, first of all, in the Establishment of the principle, it should be known whether the sanctity caused by breastfeeding is in favor of the principle or against it. In the current research, the famous saying of the Imamiyyah and the four Sunni sects have been expressed in a descriptive-analytical method, with documentation from the Quran, hadiths, consensus and practical principles. Then, a suitable analysis has been made along with the comparison between the views of Imami jurisprudence and Sunni jurisprudence. Considering that the sanctity caused by breastfeeding is permanent and includes a wide range of people in longitudinal and transverse relationships, and it is contrary to the basic principle of the permissibility of marriage; It seems that the extensive approach in realizing sanctity is against the principle and against the provisions of correct traditions and logical analysis, and it is necessary to meet the necessary conditions carefully.

Al-awamil al-miah is a concise book in the field of syntax authored by Sheikh Abdolghaher Jourjani (271 or 272 Ah). The intention of author in this concise book is introduction of one hundred factors of the science of syntax which are divided to two major groups of verbal factors and spiritual factors. As a result, the foundation of this unique innovation by Jourjani is the stress on the theory of agent. Tens of interpretations have been written over this book. Javaher al-nahv is also a concise book regarding syntax science written in Arabic authored by Tabresi (468-568 Ah). Contents of this book include: Marfuat and Mansubat and majrurat and functions and numbers by approach of summarizing with simple examples, evidence from Quran and recount of some quotes and poems and Arabic proverbs. Tabresi based his work on the theory of syntax in this book. In this article foundation and orientation of authors in Al-awamil al-miah and Javaher al-nahv are clarified and the difference between syntax and agent is explained. Writer's aim is to discuss similarities and differences of these two books.

Neo-Mu'tazilah refers to a group of Muslim reformers, revivalists and new thinkers. In the last two centuries, with their rationalistic approach to religious teachings, they have been inspired by the methods and beliefs of the old Mu'tazilah. But the basic question is, what methods did the early and late Neo- Mu'tazilah of Egypt use to empower the Islamic world in the face of the hegemony of the Western world? And what approach did they take to religious teachings, reason and science, politics, predestination and free will to compensate for the backwardness of Muslims compared to Western civilization? In a general view of the group of Neo-Mu'tazilah movements in Egypt, two distinct trends and approaches can be seen in the last half century; The first approach of the followers of Neo-Mu'tazilah is advanced (led by Seyed Jamal and Abduh). They have tried to reconstruct the principles and ideas of the old Mu'tazilah in order to empower Islam against the attacks of the West. However, the second approach (after Rashidreza) in the course of its movement in the foundations of epistemology, has become concretely oriented from argumentative reason to conventional-experimental reason. Inspired by the philosophical-intellectual method, this late Neo-Mu'tazilah thought had a self-based and experimental approach in facing modernity. With its experimental and scientific interpretation, as well as the necessity of combining religious faith with intellectual awareness, this school has grown significantly among the scientific and academic societies of Egypt. This research tries to collect information in a descriptive-analytical method. To examine and analyze the importance of the religious ideas of Egyptian Neo-Mu'tazilah in terms of religion, science and reason, politics, determinism and will.