نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 35 (بهار 1393)

Repentance institution is a feature in Islamic law and from Qur’an and Sonnah’s viewpoint it is a chance for convict to regret from his/her behaviors and retrieve. Repentance means that return with regression to God and avoid from sins and not to return to that and blessing from God and try to make up his/her past. Despite divine effects of this legal institution it has mundane effects too. Because Islamic lawyers have different ideas in mundane effects so examining its functions for punishments is necessary. For this point in Islamic law there are several views: Zaheriyeh believes that convict’s repentance hasn’t had any role in mundane punishments because accepting the collapse of punishment via repentance would close divine boundaries and repentance is only a collapse for after life punishments. Moreover Hanifeh, Malekiyeh and Shafe’ee (in Adhar’s words) believe that repentance is the only punishment for crime of Mohareb with this condition that s/ he repentant before dominate of governmental power but this repentance doesn’t have any effect on other crimes that s/he may committed. Emamiyeh in their common view and also Hanabaleh and Shafei’e in one of their viewpoints believe that the repentance of convict would collapse the punishments. It seems that this view is the innovation of Islamic law punishment in 1392 that is mostly favorable with philosophy of reformingtraining punishments.

The philosopher, Sanaee Qaznavi, was one of obligated and Soni poets who expressedhis feeling and love through Prophet Mohammad (PUH) and His Holy Family in his works.He also in the book of Hadigha al-Haqiqah and in his collected poems besides praising anumber of Sahabeh and Rashedin’s Caliphate mentioned to Prophet Mohammad’s HolyFamily (PUT) several times and posterities of Imam Ali (PUH) with respect and nobility.In this article with studying Sanaee’s works and historical sources declares Sanaee’sviewpoints with analytical-descriptive method about Ahlol Beit’s (PUH) and Rashedin’sCaliphate’s virtues. Sanaee with expressing his affection and love to Ahlol Beit (PUT) andRashedin’s Caliphate in a time that religious fanatics annoys Islamic Ummah, tries toproselyting the thoughts of proximity among Islamic sects to decrease effects of divisionand fanaticism.

This article has examined the political and religious way of A’laeddin Mohammad the third, the leader of Alamoot’s Ismailia and Jalal Alddin Khwarazm Shah in years of 618 -628. Before this Era Mongol’s attacks lead to collapse of Khwarazmian state and in the said Era Jalal Alddin attempted to stand against Mongol’s attacks. Moreover, Alamoot’s Ismailia before this sent a massage to Mongols. Furthermore, Nizari in this time had more suitable situation than Khwarazmian and with changing their religion become closer to Abbasi Caliphate and in countering with Mongols chose dialogue and tolerance policy and decided not to have military encountering. On other hand the insatiability of Khwarazmian helped to Ismailia to utilize from this situation, sometimes with sending messengers and making diplomatic relationship and sometimes with sending Assassins and making a terror atmosphere follow their basic methods in their political relations with Khwarazmian.

Women in a stretch of history in various societies haven’t any rights for political participation. Unfortunately this inadmissible discrimination, which rooted in western political philosophers, continued until middle of nineteenth century in the democratic counties which claiming for human rights. The documents of human rights with understanding on unorganized situation try to revive women rights directly and indirectly that the most important expediency of that was codification of Convention on the Elimination of all Forms of Discrimination against Women (CEDAW). Furthermore, Islam religion from the beginning recognizes this right for women but according to ever-increasing world’s evolutions the way of their participation becomes changed. Therefore it is necessary to mature the way of Islamic countries’ function with considering on today’s international principals that presented reports to Convention on the Elimination of all Forms of Discrimination against Women that is a good source in this case.

About Emamah of woman in congregational praying totally from jurists four view were present. The famous and common view is woman couldn’t become Emam in men congregational praying but this is possible in women congregational prying. On the contrary of this view there are other ideas that one believes on absolute invalidity of this idea and other one believes on validity of it, and the third view accepts woman’s Emamah in some conditions. Those who believe on invalidity of Emamah of woman congregational praying for proofing their ideas use Qur’an, Sonnah, Ejma’ and logical reasons. In other side, those who believe on validity of Emamah of woman in congregational praying utilize from Naqli reasons such as Hadith of “Omme Varaqah” and logical reasons. This article with presenting this specific subject examines jurisprudence perspectives and finally concludes that the view that accepted woman’s Emamah in congregational praying for women and not for men is more common and other explanations are not logical and considers by emotion.

History shows that the factor of religion has a strong role in conquest of Anatolia. Indeed this must mention that the leadership of Islamic world wasn’t the Turk’s aim rather their purpose in this era was serving to Islam. This caused Turks to in encountering with Christians become pioneers for Muslims. Muslims Turks which conquest Anatolia settle in different sections and establish a new independent government. They combined with Anatolia domestic people and with Islam’s expansion in Anatolia became a great nation. This Turks were not influenced by Christianity of Greek and Roman civilization and they even found Christian culture and civilization of defeated Anatolia lower than Islamic culture and civilization. This situation was because of that Turks were deeply influenced by Islamic culture and civilization and because of this they couldn’t live without effects of Islamic culture. The point that must bear in mind is collective migration of new Muslims Turks from central Asia which this was as a consequence of intensity of population and searching for grasslands. The Turks connection with Islam and Muslims forced the Turks great Khan, Satoogh BoghraKhan, to leave Shamanism that dozen years was Turks’ ancestors’ belief and replaced Islam and Islam became the official religion of their government. Of course for accepting Islam by Turks political and national interests was involved as well. After battle of Manzikert ideal Turkish with faith of Jahad for Allah moved forward to west and opened borders of non-Islamic countries. Muslim Turks plus do Jahad in this countries built mosques, schools, baths, Bazars, caravanserai and etc. This was because of their religious affection and attachment. From these samples we could conclude that the attempt of Muslim Turks was for serving to Islam. Therefore Turks in addition to going to Jahad with their actions expand Islam religion. In here we must mention an important point which is the existence of Tassavof’s groups that get power in Osman territory and has had important role in expanding Osman power and Osman utilize from this situation and expand their great state and hegemony on other states.