نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 44 (تابستان 1395)

Today, economy is beyond living and trading issues. Its role in playing authority for nations and ethics is clear and obvious. World’s economy against its beautiful reputation, is not trying to facilitate international trading for all countries, but its aim is to constraining and exploiting weak nations. In this case the purpose of firming economic formations for domineering countries is for their more domination, and for other countries is for defensing from their rights, trading interests, production and national capital. The subject of this research is to examining essential integration of economy of Islam’s world, so the article illustrates verses from Qur’an that emphasize on unity and integration, being ready for defensing from enemy and protecting honor of Mo’menin, the Verse of Nafey’ Sabil, and also explaining Hadiths such as: Prophet Mohammad’s (PUH) support from forming Bazar in Medina, prohibition of currency exchange for Ahle Zeme in a period of time, denying using foreign basic commodity and the necessity of Muslim’s self-sufficiency. Furthermore this conclusion comes up that the necessity of forming “economic union of Islam’s world” is undeniable according to needs of society.

One of branches of Qur’anic science is to determining Mobhamat. The intended purpose of Mobhamat of Qur’an are places, people, ethics and objects that in Qur’an speaks about them ambiguously and their meaning is not clearly. Moreover, a part of Qur’anic details such as Qur’anic stories and unseen matters like the truth of Angels, Satan, Jinn and heaven also are including in Mobhamat. A number of interpreters for explaining Mobhamat only confine to things that understand from verses of Qur’an but a group of them resort to Hadith and so far that even utilize from Israeeli Hadiths and willingly narrated them, of course one of contexts of Israeeli Hadiths are Mobhamat. Thus this research with comparative-analytic method and with aim of comparative examination of two interpretative books of Al Menar and Al Forqan explains place and role of Hadiths in illustration of Qur’an’s Mobhamat. The findings of this study shows that these interpretations were from first group and severely abstain from Hadiths especially Israeeli Hadiths and suffice to their understanding from Holy Qur’an. Some of their important reasons for abstaining from Hadiths are: the silence of God in mentioning more details in these verses, weakness in interpretative Hadiths, existence of Israeeli in Hadiths and the problem of narrating the meaning in Hadiths.

Dilemma of abundance of dower’s files in courts and many requests about applying article 2 of the law the Implementation of financial convictions which is about arrested of husbands for advocating dower, lead to examine Inda Istita’a demand of dower in this article which is based on original sources of Ahlolsonah and Emamiyah and with adducing to the law. Inability in paying dower according to emphasize of Holy Qur’an in this verse “æ Çä ˜Çä Ðæ ÚÓÑÉ ÝäÙÑÉ Çáی ãیÓÑɔ encumbrance “the urgent condition” of paying dower to wife, and husband which is required to pay dower, would become exempt from any limitation and force (article 2 of law implementation of financial sentences). In this case the meaning of Inda Istita’a in instruction of registration of deeds and properties’ organization of country with number of 1385/11/7-1/34/53958 is that wife before husband’s financial ability couldn’t request for husband’s arrestment and procedure of dower. Thus we could conclude that in ordinary conditions, in case on financial inability of husband, the necessity of paying dower by him is canceled. Additionally even with assuming not accepting previous case, according to Islamic sects’ jurisconsults, if husband in the bet marriage mention Inda Istita’a condition for paying dower and wife accept this condition then for paying dower ability of husband for paying dower would be necessary.

In the history interpreters of Qur’an, present their ideas about women place in traditional, justifying, explanation, modern and gender interpretations which some of them cause misunderstandings and discriminatory between man and woman in family and society, of course gradually their perspective changed with coming of other interpretational methods, but, however steel a number of women do not appreciate their values. Books mostly sufficient to common moral virtues between man and women or only present women verses, and on other hand moral books didn’t illustrate verses about women virtues comprehensively. Therefore this study illustrates morality of women to help them to better understanding through their place that is different from men in Holy Qur’an. With examining ideas of Fariqain’s interpreters this result comes up that, in family dimension, making peace is one especial moral virtue of woman which God Almighty as a role model pointed out to virtue examples such as Hazrat Zahra (PUH) and the wife of Pharaoh and Khadija the wife Prophet Mohammad (PUH). Another woman’s moral virtue in family dimension is the role of motherhood which Qur’an for raising successful mothers pointed out to attainment models of that which are Moses’s Mother, Jesus’s Mother and Maryam’s Mother (PUT). Moreover, Holy Qur’an in social dimension knows Hijab as an important matter for raising moral virtues and in this case introduces Shuaib’s daughters.

Although there is no religious diversity in mystical texts but couldn’t ignore them in mystical books. The present study which writes with comparative-analytic method, examines differences and consistencies of mystical interpretations’’ books of Fariqain, in content and context, with attaching to story of Muses (PUH) and Khezr (PUH). Being methodical in complaining the text, associating the concept of Soluk and training mystical language are important consistencies of mystical interpretation’s text. Consideration and concentration on words, especial attitude on some concepts such as Velayat and attempting to coherent mystical terms also are differences of these two kinds of interpretation.

Rhyme (Fasele) is a Qur’anic notion in end of verses. Speaking about it started from Sibviyeh’s era (in d.180 H.A), but Rammani (d.384 H.A) was the first person who examined and defined it. From that time until now many definitions has been presented by Fariqain’s scholars, but couldn’t find a complete and comprehensive definition that exhaust to all aspects of rhyme. Because having an exact definition is an important and necessary point so it is necessary to evaluate a comparative examination on definitions of Qur’anic rhymes to bring about conditions for presenting a correct definition. In this case many questions were raise that are: what is Qur’anic rhyme? Why called with this name? Why scholars in defining rhyme are not accompanying? What are the criticisms of these definitions? What is the share of two great Islamic sects in defining rhyme? In this article exhausts to readouts, examines, analyses and criticizes rhyme’s definitions and clear out the reasons for its diversity and variety. Consequently tries to present more complete and more accurate definition that haven’t previous weakness and shortages.