محسن کبیری راد

Marriage in the divine religions is not the only way to continue the survival of the human race, and these schools are looking for the spiritual excellence and progress of human beings and human society in this way. This saying will be explained more beautifully when evidence of it can be found in the texts and written pages that are considered heavenly according to the people of Sharia; found The issue that the current research is devoted to investigating - in a descriptive-analytical way - is the analysis of the category of marriage in a comparative way in the Jewish Shari'a and Imami Islam, and it was observed that there is a great similarity in the laws and traditions of Abrahamic religions regarding the rules of marriage, such as the form of marriage in Islam and the signing of the Ketubah in Judaism, which does not take place if there is no proper implementation of marriage. This research has been written using descriptive analytical method and using library resources.

Philosophical mentalism is one of the most important topics in philosophical epistemology, which can be said to have priority over other issues of this science: until the problem of mind and mental existence and the correspondence of mind and object are not explained precisely, no useful result can be obtained regarding the value of perception, science and information; and until we are not sure about the value of information, discussing other issues of philosophy and even other sciences will not be useful and reliable. Therefore, the discussion about mentalism and consequently mental existence and examining its epistemological role are of special importance. Avicenna’s view, as the great Islamic philosopher, about mentalism can inform us about the origin of many differences on the issue of the value of science and information. Using a descriptive-analytical method, this study aims at justifying the external differences around science and information from Avicenna’s viewpoint by examining his theory and rereading his arguments in proving mental existence and its correspondence with objective existence.

In the viewpoint of some hadith scholars, the hadith "whoever transgresses in ablution is as its violator" may refers to the number of washings or an excess in ablution or an excess in the amount of water which is required for ablution, not the wipe in ablution. In the present survey, which studies the library sources by a descriptive-analytical method, it is revealed that the hadith is authentic due to the reliability of its narrators, and from the juridical point of view. By studying the verses of the Holy Quran, hadiths, and rational reasoning, it could be concluded Imam (AS) refers to a person who has obsession and performs ablution several times and therefore his ablution is invalid. Many hadiths express the prohibition of transgression in ablution and its performance for several times explicitly, implicitly, and confirmatory. The opposing hadiths can be summed up in two ways: 1) the second time washing could be accepted as a prescribed matter which is in accordance with fatwa or 2) which means transgression, is washing more than two times and refers to third washing, the issues makes the ablution unacceptable according to all jurists' consensus.

The fact that in many societies, the rulers determined the cultural direction of the societies is undeniable; however, the historical facts show that despite having righteous leaders, some societies have continued their deviant path, and in some other societies, despite the extensive and long-term efforts of corrupt leaders for deviating the society, people were less influenced by their indoctrination and kept their original beliefs. The current research was carried out through a descriptive-analytical method, followed a problem-oriented approach, and used library sources to collect data. Although many narrations indicate the positive and negative role of the rulers in the religiosity of the people, according to the narrations that mention several factors for reforming or corrupting peoples’ culture, this conclusion comes from the sum of these two categories of narrations that the ruler is not the only factor of leading or corrupting people, and other factors sometimes neutralize the influence of rulers. In the Holy Qur'an, Pharaoh is referred to as a cruel ruler, and Pharaoh's invitation to the religion before peoples’ invitation, Moses' request from Pharaoh for the liberation of the Israelites, and the role of the ruler's facilities in guiding or misleading people are some of the characteristics and behaviors of Prophet Moses with Pharaoh, which are mentioned in the Qur'an, and prevented peoples’ interest in the religion or made it difficult.

There are three points of view regarding the allegorical nature of some issues and propositions of the Holy Quran: 1. Famous commentators, by preserving the appearances of the verses, considered the aforementioned propositions as historical and analyzed their contents and considered all the elements and components of the propositions to be true. ; 2. Some others consider the above-mentioned collection of stories - including the main elements and details and adventures - to be a legend and in other words, they count them as myths; 3. A group of commentators have analyzed and interpreted some verses and stories by considering them allegorical or symbolic. The current research has expressed a new meaning about the theory of allegorical interpretation with the descriptive-analytical method and has come to the conclusion that: the characters and elements of the stories are real and had an external realization and cannot be intended only as a simile or symbol; Of course, the narrated stories have deep knowledge - in addition to the apparent meaning of the verse.

The role of rulers in religiosity or non religiosity of society has been the subject of discussion by many scholars of religious and social issues. Some of them have considered the rulers as the only determining factor of the religious culture of the people based on the proposition of "people are on the religion of their rulers". An examination of the background of this phrase shows that despite its repetition in some contemporary research works, it is not found in authentic Shiite and Sunni sources, and in the few works mentioned, either its source is not mentioned or it is explicitly considered as a common proverb. Examining the content of this hadith by presenting it on the Qur'an and similar hadiths, shows that the negative or positive impact of the rulers on the religion and culture of society is acceptable and is confirmed by historical facts; But since according to some other verses and hadiths, many factors play a role in the religiosity or non religiosity of the people, the rulers can not be considered as the only factor; Especially in some societies, despite the rule of righteous leaders, society has continued its deviant path and in some societies, despite the extensive and long-term efforts of corrupt leaders to deviate society, people were less influenced by their instincts and maintained their original beliefs. Moreover, today, with the lifting of state monopolies in the political, economic, cultural, and media spheres, and the emergence of irresponsible but powerful transnational media empires, the positive and negative influence of national rulers on the culture of society has been greatly reduced.

The pilgrimage of the dead people and Ahl-Beit (P.B.U.T) has some effects on the person itself and his/her relatives (entourages) like any other things that a human does. Such effects are sometimes investigated individually and sometimes are subtilized socially and sometimes are studied in terms of the other religions’ viewpoint on these actions. In this research, we are aiming at mentioning firstly an introduction into the reasons why we go on a pilgrimage in the right direction and at stating that why we shouldn’t get out of this direction in terms of sharia and wisdom, and ultimately, we will study the educational aspects of pilgrimage individually and socially as well as its impact on non-Muslim and non-Shiite people. We also will investigate the negative and harmful effects of heresies and superstitions in pilgrimage. Also, since the pilgrimage has its own customs, do’s and don’ts and huge educational effects, we are going to mention the most important educational aspects of Ahl-Beit pilgrimage (P.B.U.H) and divine saints.

The way some Hadith discuss their subjects seems to be inductive of skepticism about the veracity of Islam or its components. A representative Hadith in this regard is the one that statesthe jurisprudents of the end time are the worst ones who will seek evils. Through a descriptive-analytical method, library work and a problem-solving procedure, the present study proves that the Hadith is read and not faked as well as conceptually reliable in accordance with some other Hadiths and the Qur’anic evidence. From a referential point of view, however, the Qur’an and confirming, contrasting and clarifying Hadiths bring one to the logical conclusion that the Imam who made this statement did not mean to undermine the public following of jurisprudents or damage their image; rather, concerning the problems occurring at the end time, he meant to say that every jurisprudent would not be worth following. Those who are worth it are of good guidance and are marked not only with jurisprudential knowledge but also with clearance from worldly temptations, avoidance of disappointing their followers about the mercy of God, inclination for the Hereafter, avoidance of issuing inconsiderate decrees or orders, and sincerity.

In some hadiths, some issues have raised some doubts and questions about Islam, including related subjects about Islam's idea around women. There are some hadiths that say the most women will go to hell. This study, which is based on a question-centered style and secondary research method, stated that: at the first glance, the intended hadiths could not be considered as documented hadiths and, with disregarding their weakness in the chain of narrators, their real meaning must be understood. If this kind of hadiths means that the gender differences lead human's destiny to hell and paradise it is in the conflict with the Holy Quran's teaching, wisdom, and other hadiths. Therefore, due to their unverified implications and authority, they must be ignored. In accordance with the rule of "the possible collecting is preferred as ignoring" to accept these hadiths, their real meaning must be explained: these hadiths say that if women do not fulfill their duties and affairs as wives they will have been leaded to the hell not to salvation. And if they fulfill their duties this fate will change and they have been leaded to salvation.