نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 31 (بهار 1392)

Soorah of Ensan or Dahr the 76th soorah of Holy Qur’an has sent down properly on axis of human, devotion, sacrifice and the eventual of human in afterworld. One verses of this soorah is introducing “Abrar” which base on the most correct Hadith of Fariqain that is about Imam Ali (PH) and Hazrate Zahra (PH) which the Soorah sent for fidelity of them to their vow (nazr) to being fast in three days and they devot their Eftar in that day to Meskin, Yatim and Asir. However, some people have doubt that this soorah is not Madani or demonstrate another reason for its send. With examining reliable Hadith texts of Farqain in case of the proper order of sending soorahs and Hadith which are base on real reason for sending of soorahs, we lead to this point that soorah of Ensan is not only a Madani soorah but also real reason for its sending is because of dedication and devotion of Imam Ali (ph) and Fatemeh (PH). The witness for this point is history which is testifying to this.

With world’s ever-increasing evolutions some contracts become common between people that in the time of Share’ (the Islamic legislative) there wasn’t precedent. The Fariqain’s jurisconsults call these contracts “Oqod Qeir Mo’ayan”. Some of these contracts such as social insurances and cooperative societies have important role in the contemporaries’ life, in the way that discipline and security of society without them face with peril. For this reason the way of jurisconsults that face with insurance contract is as a Qeir Moa’yan contract it will be important. Thus some juriscosults with referring to supportive governmental Ahkam in jurisprudence nullify this contract and believe this is not adjusted with general principals of deal in Islam. On the contrary of this jurisprudence movement other Islamic lawyers not only believe this insurance contract is not against deal regulations but also this contract naturally was close to one contracts in Tashri’ Era. With various perceptions and methods of recent juriconsult, must not ignore old methods for researching in contracts, besides for reaching to the aim and purpose must utilize from all old and recent methods.

The Morja’e sect is one of Islamic sects that for the first time set up with non judgment about Prophet’s Sahabeh. Although in the beginning the way of this sect was to avoid judging about people and keeping away from political disputes but with developing Erja’s trainings between Muslims and its popularity the said sect went through political disputes. Despite in many cases this sect act as an ideological supporter and protector of Omaviyan’s government, but some time Morja’e with trainings of this sect go against Omaviyan’s government. This article wants to examine Khorasan’s Morja’e leaders’ moves in late Bani Omayeh’s Era. With examination of these moves we could conclude that against the common theory that Erja sect was accompanying with Ban Omayeh, some Morja’es were revolting against the government.

Mirzaye Shirazi had a remarkable and proximity character which this point was visible in his behavior and words. As quotes say he migrated from Najaf to Samera, which was a Soni city, with intention of proximity of Islamic sects and made a proximity school and seminary. In addition to Mirza’s character, presence of Shia seminary in a Soni city and environment in Samera had good effects for solidarity between Islamic sects. This is result of common living and interaction of Soni and Shia with each other and this is visible in specific style of Samera’s School and nurturing students of this school in new Era. It is knowledgeable model for making a proximity surrounding

Islam religion as much as pays attention to human’s life, regulations and rules for his/her life style also has special notice to mankind’s surroundings. These days surrounding named as the environment and contains from important elements such as water, soil, earth and …. Additionally Islam religion speaks about Islamic ethics which beside Islamic jurisprudence are two wings for ascension of human. In Islamic ethics also there is a branch that calls practical ethics that is an observer on behaviors and actions of human. In other words, this branch discusses about human’s behavior in his/her surrounding environment and its connection with other persons of society. This article at first talked about concept of the environment and also practical ethic. Afterward the text would discuss through one of branches of practical ethic which is the environment’s ethic. Environment’s ethic actually discusses about contact of human with his/her living surrounding such as animal’s environment, planet environment and even inanimate surrounding and of course makes an ethical low. In this case there are remarkable Qur’an verses and Hadith in Islam religion that illustrates these ethical issues. Thus the article with noticing to correct Hadith illustrates briefly jurisprudence and ethic regulations of Islam religion about surrounding nature and the environment. Towards the end the text would conclude that Islam religion with valuing on nature, creatures and the cosmos charge Muslims beside all his/her religious and social duties which they must have special attention to his/her surrounding living. Moreover s/he must with following ethical and even jurisprudence obligations that are related to this issue try to have a cultural and valuable and even spiritual growth.

It could state that writing about virtues of Ae’emeh (PH) (Manaqeb Negari) in Safaviyeh Era was one of important approaches of historians toward noticing to history of the early years of Islam, because Safaviyeh’s kings have their legitimacy from Imamah of Ahlol Beit (PH) and not from the Caliphate of Caliph. Thus historians contrary to their ancients interested to theory of Imamah of Ahlol Beit (PH) instead of Caliphate’s theory. We could say this kind of writing about virtues of Ahlol Beit (PH) is continuation of Manaqeb Negari of Sufiyaneh of Soni and Shia in era of before Safaviyeh. Thus the concept of “Shia Asna Ashari” was one of main and keyconcepts of these works. Manaqeb of Abdol Latif exactly wrote with this idea. Abdol Latif utilize from the number of 12 for declaring stages of creation and believed Ahlol Beit (PH) are the source of creation. It seems that this work is a governmental work and of course it is a low-brow work as well and this book is about many poems through various relations.