نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 38 (زمستان 1393)

Shi’a of Imamiyah is one of serious movements of Islam religion and has an important status as Islamic sect and as its wide thoughtful productions. In this field the presence of Shi’a Imams in 250 years had wondrous and deep influence on thinking of this sect. On other hand according to status of this sect its interaction with other Islamic sects has influence on quality of interrelations and social unity of Islam’s World. Thus in this article from cultural semiology point of view in Hadith of Ahlol Beit (PUH) the relation of Shi’as with Ahle Sonnah and Qaliyan as two religious sect became analyzed. From this perspective, because Qaliyan are “near cultural Other” have serious identical conflicts with Imamiyah Shi’a in comparison with Ahle Sonnah as “far cultural Other”. The result of this process is recommendation to not having relationship with Qaliyan and has good and respectful relation with Soni in ideological and behavior fields.

This article examines proximity and union views of Ayatollah Makarem Shirazi. The aim of this examination is to become familiar with thoughts of this Islamic world’s scholar through proximity and unity of Islam’s Ummah. He always in his works and lectures knows Qur’an as a link for Islamic unity and he tries to clear the necessity of this point with Qur’an’s verses and shows dangers of conflict of Islamic Ummah. From his perspective the most important way for establishing Islamic Unity is: recognition through Islamic sects’ thoughts and beliefs, knowing conspiracy of enemies, return to Qur’an, not offending to sanctities of Islamic Sects, denying from fanatic ideas, countering with terrorism and Takfiri groups, utilizing from great chances in Hajj and unity of Fariqains’ scholars. Therefore, his united Fatwa as a practical step for this aim is an important point.

This research tries to show the link between Islamic Historiography and narrating Hadith is very deep and tied together. The presence research contains two parts: first it would examine the link between Hadith and History. Then it would proceed a parts of Tabari’s Historiography as a remarkable representation of Hadith Historiography. Generally works of Narrators (Mohadeth) were in two parts: first gather all Hadiths and then in second part analyzed and examined them, until separated good from bad. According to the first part narrators work is a simultaneity task: Narrator must know Hadiths of all sects and movements and gathered them. Then entered to second part and select some of them. Tabari in his history only was faithful to first part and never entered to second one. Now we must with utilizing from criticizing Hadith’s method reread Hadiths of Tabari’s History.

Economic laws are a great evolution in laws of some countries including America which within them apply methods and aims that are related to economy. This legal episode utilizes concepts such as logic selection, evaluating profit and loss of legal rules and etc. with using public order economy. Exports of this branch believe that traditional laws are not flexible in contrast with economical and time conditions, but economical laws have this ability. Thus all obstacles that are in front of individual treads must remove. By examination of this point in jurisprudence and laws this result become clear that Jurisconsults of Fariqain also pay attention to this point although they didn’t pointed out to it directly. Their attempt could adapt rules of Islamic laws (Jurisprudence) with today’s life’s needs and also searching in reforming economic structure that it is practical in both devotional and non-devotional fields. Jurisconsults for reaching to this aim utilized from two principals: principal of balance that means it must be an adaption between economical tools, which Islam offers, and daily needs. Otherwise traditional mechanism must change. Another principal is general utilization which means that the ownership of natural sources is for God and must use for producing wealth and reducing class gaps. Thus relying on outsider sources for composing constitution is not suitable for a system with worldview perspective. Therefore returning to main goals of revolution including making a united legal system depending on its domestic legal system, mid using from new humanistic conditions and developments would free our regime from affiliation and translated laws of other regimes.

Jurisconsults of Islamic sects from long time ago commented on Territorial principle of crime and punishment and they believe that performing the punishment is depends on Velayat. Although all sects believe on Velayat of Islamic Ummah for establishing an Islamic government, but Abu Hanifah and Abu Yousof with denying Velayat of Islamic government on Dar al-Kofr for punishing criminals of profanity land, though they were Muslims, they didn’t allow Islamic punishments for them. Nevertheless other Sonni Jurisconsults allowed to punish a criminal who crimes in a profanity land, but Imamiyah Jurisconsults believe punishment is depends on Islamic government and power. Some of Imamiyah Jurisconsults believe that because we are in Qeibat Era (occultation) this punishment no longer practically contemplated, and a group of them allow the punishment because profanity lands are unsecure and its performing is no longer contemplated. About those who allow the punishment also they practically didn’t contemplated it because they believed they haven’t power on profanity lands. But they believed criminals are worthy for Shar’ee punishments that among these ideas the idea of Abu Hanifah with Realistic view became discussed.

The main aim of this article is examining and analyzing role of Khavarej of Azaraqeh in political evolution of Kerman in first Hijri century. The discoveries of this research shows that juncture weakness of Omavi’s government after Mo’aviyah’s death and also far distance of Kerman from Caliphate center cause Khaverj of Azaraqeh became strength in this area. Moreover in Abdol Malek ebn Marvan’s era (65-85) their danger became visible for him and he by sending his selected commandant, Molhab ebn ebi Safreh, tries to repress them. In this research in interim of examining ideological changes of Kerman society in the threshold of entering Khavarej Azaraqeh, tries to illustrate reasons of their presence and their roles in political and social evolutions of first century. Furthermore the last section of research would contain results of Khavarej Azarageh’s presence in Kerman. In this article with descriptive – illustrative method and by library sources the subject became illustrated.