نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 32 (تابستان 1392)

“practicing to Qur’an” is one of considerable issues in Holy Qur’an and Hadith that in other side of that is two issues of reading Qur’an and listening with reflectioning, Tartil and intoning to Qur’an. The point that allways was in centrer of interest of scolars of this field is how to make a link between two issues of reading and reflection? In this article the concept of “practicing Qur’an” was examine by its connection with two issues of reading (Qara’t) and reflection on the basis of Qur’an and Hadith from Fariqain’s viewpoint. As a final point the configuration of human introduce as a main base and origin of practicing to Qur’an. When Practicing to Qur’an would become substantiate that Qur’an seep into the souls of human then his/her existential configuration firmed with Qur’an. From this poin reading Qur’an is the most important fact for practcing the Holy Book. So therefore after reading Qur’an and in the time of practicing instead of performing the Qur’an’s concepts, s/he already have the concepts in his/her heart and woud directly practice the words of God.

People while they are asleep would commit a crime. It is obvious that in these cases the volition of that person is disordered and the person could not control his/her behaviors. Therefore the penal responsibility of him/her must negate. This non- responsibility in punishments of Hodud, Ta’zirat and Qesas is obvious, but in paying blood – money there are four viewpoints: first, paying the blood – money undertake by Na’em (the person who was asleep and committed a crime), second, parents (in charg of the family) of Na’em must pay the blood – money, third there is no proof for paying blood – money, forth if the person knows that while s/he is sleep moves and might commit a crime then s/he is responsible for his/her crime, this is means that s/he must pay the blood – money from his/her property and if s/he does not know his/her habits the person is not responsible and s/he not culpable. It seems that the forth view which the Islamic punishment law also authorize it, is much better. In the case of especial order of nursemaid that with his/her rolling cause to death of a child there are three viewpoints: the blood-money must pay by parents, the nursemaid must pay it, or if the nursemaid feeding the baby because of her poverty then the blood-money would pay by child’s parents and if she is wealthy she must pay the money from her property.

The article tries with referring to sources search through modality of Nazariyan and Absi Caliphate relationship in the mentioned era. The political relationship of Alamoot’s Esma’eeliye changed a lot in years of 487 – 654 (A.H). Nazariyan Esma’eeli in this era for several reasons behaved with Abasi Caliphate in framework of policy of tolerance and dialog: one reason was Abasi couldn’t bring danger for their occupations and Abasi Caliphate couldn’t reach to Khorasan and Iraq of Ajam. The other reason was the weakness of Saljooqiyan after MalekShah’s death and accession power of Esma’eeliyan of Alamoot. Furthermore, the attempt of Abasi Caliphate for returning to their exile status in stage of socializing with Muslims on other hand, cause to a new political situation for both governments.Political movements of KharazmShahi against Abasi Caliphate and the begging attacks of Mongols to Islamic lands made changes in relationship of Nazariyan and Abasi Caliphate. Thus both tolerance policy and make changes in methods for Abasi Caliphate and Esma’eeli were necessary.

Abdullah Beyzavi, the famous scholar of Fars, had many works that among them “Anvar AlTanzil” has attracted attention of various scholars such as Motekalem, Mohadeth, interpreters and jurisconsults (Faqih). From jurisconsults’ examinations who liked Beyzavi’s interpretation, could conclude that in order Hanafi, Emami and Shafe’ee jurisconsults pay the main attention to this work and Hanbali and Maleki jurisconsults in this case had the less share. This view could be because of narration approach of Hanbali and Hanafi’s intellectualism and their extra followers. Sheikh Bahaee a scholar from Safaviyeh Era is the first Imami jurisprudence who wrote an interpretation on Beyzavi interpretation. After Sheikh Bahaee other Imami juriscosults paid attention to his interpretation as well that it is numerous in comparison with Shafe’ee jurisconsults.

Qur’an as religious book and divine words of God and also as a practical and intellectual source for Muslims always is reasoning and criterion of thinking and practice, and it is a scale for training. In other hand sacrifice, Jahad for ideals and religious principals and martyrdom are honors for Islam’s followers. In early years of Islam that was coincident Muslim’s war with atonements many Muslims were become martyrdom. Therefore the words of martyrdom and martyr in its new meaning become common among people and Prophet Mohammad (PH) use these words for people who died for God’s sake. Today also with hearing this word the new concept come to the mind. The issue of martyrdom is not only liquidation and immolation of a pious’ body but also it is logical and purposeful process which deep and educative basics are conceal in it. The content of this article is an inquest on educative basics of martyrdom with examination of Qur’an verses. From this view we could look toward educative basics of martyrdom in Qur’an: the first view: virtues for martyrs that mentioned in Qur’an and it have an influential role for developing martyrdom culture in society. Second view: mentioning examples of martyrs in Qur’an and its educative roles. In this text these two issues bring into discus.

Sheikh Ala’ AlDole Semnani is one of great grandees of mysticism and Tssavof in Iran in eighth century who could denying from high rank positions of Mongol’s Ilkhani’s court to turn to the path of self-enlightenment and became a propagators of Tassavof and morality. He with his political tolerance mood, having firm and practical belief on proximity and religious convergence and adaptation paved the way for proximity between Islamic sects. Moreover, his respectful view and not having religiosity through two sects of Soni and Shi’a is one of remarkable principals of his life and his writings and essays. In the book of “Forty Majles” that is about different issues in mysticism tries to proximate sects of Soni and Shi’a though he was after proximate thoughts while his era was the age of religiosity and disputes. Furthermore, he has paid attention to issues such as: the status and position of Ahlol AlBeit (P.H), Ahlol AlBeit’s (P.H) Jurisprudence, to defend from Islam religion and Holy Prophet (P.H) in front of Buddhism missioners, to reject from believers’ words on metempsychosis, Komeil’s status who was trusted by Imam Ali (P.H) and justifying Kalami’s differences of Imam Shafe’ee and Imam Abu Hanifeh’s words. The said principals show that proximate approach of him is visible in this work. The author examines above issues with analytic - descriptive method.