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The purpose of this article is validity and abuses of mobile social networking softwares based on the "Theory of Necessity". Free or low-cost chat and messaging have been one of the benefits of social networking softwares. On the other hand, personal, family, social, economic, and political damages are the limits of their vulnerability and sensitization. Above mentioned matters, entering the public domain and the inability to monitor this softwares, the policymaker and executive chose the easiest way; filtering; But turning the issue into public demand, beyond the efforts of the political system and thinkers, Shariah demand is requested; Therefore, in this article, in the Shariah discussion of the "Theory of Necessity", the rules of necessity and the rule of barrier sources “Sadd Zarai'”, in the media discussion, the theories of use and satisfaction, and media dependence, and in the general discussion, the theory of expediency and public desire are used, and it answers the question that the explanation of the "Theory of Necessity" and what are the rules of the necessity of the validity and abuses of mobile social networking softwares? By this theoretical background and the use of library and documentary methods in the research, this article has concluded that the theory of "necessity" and the rules of "need", within the framework of restrictions and regulations, allow the use of these softwares.

The obligation of prayer, as the pillar of religion and the reason for the acceptance of other religious acts of Muslims, is the most important obligation of the Islam. In comparative jurisprudence, "ṣalāh" is one of the rites that the analytical and comparative examination of its nature, elements and conditions will reveal the points of commonality and difference in the viewpoints and methods of confronting Islamic schools of jurisprudence. According to the jurisprudence of the major schools of thought, time, purification, veiling of the private parts, facing the Qibla, etc, are conditions that the validity of daily prayers depends on their fulfillment. The Imamiyyah jurisprudence and four schools of thought, each using their own sources and documents, have deduced and extracted jurisprudential rulings that the three Imamiyyah, Hanafiyyah and Hanbaliyyah Denominations, despite differences, have divided the obligations of prayer into two categories: rokn and non-rokn; But Shafi'i and Maliki believe that there are no obligations for prayer other than the pillars. The book "al-khalal fī al-ṣalāh" by Mohaghegh Karaki is a short jurisprudential and argumentative treatise on the problem of prayer and complaints, which he wrote in two general categories: mistake and doubt. After its introduction, this article has investigated this issue as a basis for creating unity between Islamic Denominations, by stating the cases of consensus of Shia and Sunni jurists on the issue of al-khalal fī al-ṣalāh and its feasibility has been assessed.

This article explains the three narratives about the relations between Iran and The Muslim Brotherhood of Egypt, after the Islamic awakening. To answer the question, "What was the relationship between Iran and The Brotherhood after the Islamic awakening?", and "Which of the narratives explains this relationship in a better way?" The theoretical framework of the writing is Agenda-setting theory, which explains the narratives using the descriptive-analytical method. According to the results of research, the first narrative believes that the relationships are reducing. The second narrative sees the parties as secret friends who seek to dominate the Islamic world. The third narrative sees the parties as two independent powers that unite with each other in times of need. According to the documents, the third version is closer to reality.

"Public" is the subject of some jurisprudence and legal rulings, which the jurist and the legislator cannot issue a valid ruling about without knowing its current nature. Because some jurists have confused the issue in defining and determining the public example, due to its similarity with some similar concepts such as: public, pretense, obvious and obvious crime, therefore, in the rulings related to such crimes with challenge are facing. This article seeks to understand the concept of the public and to express its differences and commonalities with similar titles and words, and for this, with a comparative approach and using descriptive-analytical method, to examine the examples and criteria for their recognition in order to know the exact meaning of the term "public". General" has paid. According to the findings of this research, the nature of "public" in Islamic jurisprudence and Iranian law has been faced with various opinions; The famous jurists of the Imamiyyah and the Sunnis have considered "obedience to sin" to be the same as "crime in public" and despite the use of the word "crime in public" in minor criminal laws, the legislator of Iran equates it with "public crime" One has known and considered committing a crime in a public place, even without the presence of an observer, as sufficient to realize the concept of the crime being public; But he did not mention the criteria for committing the crime in public. Based on the study done in this article; The term "public" does not have the truth of Shariah; Rather, it is used in the custom of jurists and jurists; Therefore, based on common truth; The existence of criteria 1. Openly and in front of the people, 2. A congregation or a group of people and 3. A public or public place where everyone is present is necessary to realize the concept of "public".

Supplication in Islam, as one of the most important ways to communicate with God, which of course is found in all Islamic Denominations. Shiites believe that supplication is a form of worship or the brain of worship. Also, in Sunni Denomination, supplication is used as a very effective method to find God's satisfaction. By explaining the quality and nature of supplication, this article researches the viewpoints of two sects’ commentators on this matter and by explaining the common views of two sects to resolve misunderstandings and ambiguities and remove doubts about the nature and meaning of supplication. As a result, supplication, as one of the acts of worship that is considered among the commonalities of Islamic Denominations, can be used to bring these Denominations together and grow and nurture the Islamic society.

In the middle of the 20th century, "Al-Azhar Magazine" played an effective role in explaining the identity of the discourse of rapprochement between Islamic Denominations. This magazine was published by Al-Azhar University in Egypt, which at that time had freedom of action in educational policy-making, and this freedom of action crystallized in Al-Azhar magazine. The main question of this research is how Al-Azhar magazine uses discourse mechanisms such as "otherization", "prominence", "marginalization" and, accordingly, "articulation" of the activities and thoughts of the actors of this discourse, in explaining the place of the identity of the discourse of approximation and the institutions arising from it. Like Dar al-Taqrib, used? Based on the data collected from library sources and the review of issues from Al-Azhar magazine published between 1937 and 1960, as well as monitoring the activities of activists in this discourse, the following research has tried to analyze the application of discourse mechanisms in the elaboration of the identity of the approximate discourse. In the end, it has been concluded that the "philosophical" and "ethical" approach was the main reason for the publication of the idea of approximation in Al-Azhar magazine. In this way, the capacity to create an approximate discourse with a philosophical and moral flavor based on inter-religious similarities and tolerance towards apparent differences is considered the most important achievement of this research work.

The main issue of this article is to explain the approximate view of Ayatollah Vaezzadeh regarding the difference of opinion between Shia and Sunni on the issue of Imamate and Caliphate. Ayatollah Vaezzadeh, considering the two bases of imamate and caliphate from the Shia and Sunni perspectives, addressed the fields of the realization of the apparent caliphate and looked at this issue more from the perspective of the opposite group in order to proceed with more empathy. Inspired by the rules of the principles of jurisprudence, he stated two primary and secondary verdicts regarding the caliphate and accepted the priority of the apparent caliphate according to the circumstances. By separating the political and theoretical aspects of the Ahlulbayt in the discussion of Imamate, he believes that the aspect of theoretical authority of the Ahlulbayt is needed in the current time and should be emphasized. The present study by descriptive-analytical method, shows Ayatollah Vaezzadeh's encounter with the issue of Imamate and Caliphate and its combination with an approximate approach.

Numerous studies have been conducted in the field of jurisprudence and its principles pertaining to a collection of narrations known as man balagh. Subtle but significant discrepancies in the texts of these narrations prompted the author to assess them with the approach of text analysis. Prior to conducting an analysis of the text, it is imperative to obtain the text that possesses greater authenticity. The earliest existing Shia hadith sources in which these narrations have been mentioned are al-Maḥāsin and al-Kafī, respectively, authored by Barqī and Kulaynī. Al-Maḥāsin as the older source has made the reward for performing an action contingent upon its deliverance through the Prophet (PBUH), however this condition is not found in al-Kafī and other later hadith collections. Upon analyzing the history and narrators in the chains of transmission, it became evident that the hadiths which fulfilled the aforementioned condition in al- Maḥāsin are more authentic. The theory based on which the analysis of the text was carried out is called New Historicism. As a critical theory, new Historicism regards text as a cultural pattern that indicates the interplay of discourses. In order to discover the discourses which led to these narrations, three discourses were found: 1. the position of the Prophet's words as the only reliable religious source among the Sunnis; 2. Leniency among Sunnis in accepting narrations regarding the traditions and virtues of the Companions and 3. Peaceful living of Shiites alongside Sunnis. This finding suggests that man balagh narrations may have been used to foster Shiites' tolerance and peaceful coexistence with Sunnis.

The first steps in modernization in Arab states of the Persian Gulf during the first half of the 20th century had made some changes in culture which have been called “cultural modernization”. These changes particularly in values, ethnic and religious traditions have been considered as valuable changes and therefore triggered public opinion and religious currents. In this way, how the religious institution faced the state’s policies in proceeding the cultural modernization, is a major subject-matter. This article in particular tries to study how this confrontation in Saudi Arabia and Kuwait was during the first half of the 20th. In this regards, some indicators for manifesting cultural modernization and the confronting religious institution are stated, thereafter the problem of twofold approach, converging or diverging is being discussed. In conclusion, the paper makes clear that in Saudi Arabia, the dominant approach would be a conservative divergent, and however Kuwait has a convergent perspective on the matter.

Breastfeeding as a special institution in sanctity creating is an exception to the principle of the permissibility of marriage; for this reason, it is necessary to pay attention to its limits and conditions. These conditions are stated both in Imami jurisprudence and Sunni jurisprudence; with the difference that Imamiyyah jurisprudence's approach is strict about sanctity creating caused by breastfeeding and it is necessary to meet the seven conditions precisely. But in Sunni jurisprudence, they believe that sanctity is created more easily, and in some opinions, even the condition of age or the amount of milk is not relevant in creating it. In the logical analysis of the issue of breastfeeding and its conditions, it is necessary to know its place in the discussion hierarchy. Therefore, first of all, in the Establishment of the principle, it should be known whether the sanctity caused by breastfeeding is in favor of the principle or against it. In the current research, the famous saying of the Imamiyyah and the four Sunni sects have been expressed in a descriptive-analytical method, with documentation from the Quran, hadiths, consensus and practical principles. Then, a suitable analysis has been made along with the comparison between the views of Imami jurisprudence and Sunni jurisprudence. Considering that the sanctity caused by breastfeeding is permanent and includes a wide range of people in longitudinal and transverse relationships, and it is contrary to the basic principle of the permissibility of marriage; It seems that the extensive approach in realizing sanctity is against the principle and against the provisions of correct traditions and logical analysis, and it is necessary to meet the necessary conditions carefully.

Approximation in the jurisprudential thought of Islamic Denominations is one of the basic needs of the Islamic world, which strengthens the convergence of Muslims in practice. In this regard, this article deals with the jurisprudential view of Islamic Denominations about the rule of deception. The basic question is that in different chapters of comparative jurisprudence, is this rule cited in the same way? And if so, is it possible to converge the jurisprudence of Islamic Denominations in this regard? In order to answer the mentioned questions, the necessary information was collected in a library method and after analyzing them, the conclusion was reached that because the jurisprudence document of the jurists in this matter is the same in Islamic Denominations. And the differences are minor, the examples of the rule of deception are close to each other, and the convergence of the jurisprudential thought of the Denominations is possible in this regard.

Today, in every Islamic country, non-Muslims with different beliefs are present and live alongside Muslims. Statistics show that committing crimes by non-Muslim criminals is common. The collection of criminal rulings in Islamic jurisprudence schools and the examination of the foundations of these rulings can be a useful policy for Islamic legislators in approving non-Muslim criminal laws. Therefore, a comparative study of jurisprudence regarding non-Muslim crimes (Punishment stipulated in Shariah) in Islamic society seems necessary. Crimes for which the amount of punishment is determined in Islamic Sharia are stipulated Punishment: Qazf (i.e., accusing unjustly someone of doing adultery and/or sodomy), drinking alcoholic drinks, adultery, theft, and Muharebeh (going to war with the Islamic government governing the country you reside in) are considered by Islamic jurists. Islamic jurists have considered the criminal laws of Muslims and non-Muslims to be different in some punishments. With the changing interpretations of the territory of Islamic countries, the emergence of new concepts of government, nation, citizenship, international laws and the participation of non-Muslims in the defense of the Islamic country, it seems to have ended: the subjectivity of the contract with Zimmis and payment of jizya and the difference in the legal and criminal system due to the belief of the criminal person. The commands of the Quran in the establishment of social justice require equal execution of criminal sentences on Muslims and non-Muslims. It can be said that Muslim and non-Muslim criminals are punished in the same way for committing the crimes of Qazf, adultery, theft, and fighting (Muharebeh going to war with the Islamic government governing the country you reside in). In the crime of drinking alcohol, due to non-Muslims' lack of belief in the sanctity of this article, a limited punishment will be implemented only if they pretend to commit the crime. This research, while examining the opinions of the jurists of the seven Imamiyyah, Hanafiyyah, Zaydiyyah, Malikiyyah, Shafi'iyyah, Hanbaliyyah and Zahiriyyah, shows in a descriptive and analytical way that the criminal's religion and beliefs are not effective in the implementation of punishment.

The Holy Quran is a book the audience of which are the people of all times. Behind this eternity are the concepts of Implementation and adaptation. By means of these concepts, the active role of Quran throughout the history becomes evident. Therefore, the use of these concepts in comparative narrative exegesis of Quran have been in great use since a long time ago. However, sometimes for each holy verse, there may be several narrations. Meanwhile, due to Non original narrations and anecdotes which have been put among the original ones, the researchers have experienced difficulty identifying them. One such example is verse number 58 of Surah Nisa which has multiple interpretations; four of them are based on Sunni resources while one is based on Shia resources. This study was done with the purpose of highlighting the fact that this verse was said about those responsible for reigning over Muslims and their self-esteem along with what is best for them both in this world and hereafter. This verse is believed to be directed at Imams, saying that they are supposed to pass the requirements for being an Imam to their successors. The other narrations regarding this verse are not as authentic due to some problems in their documents. Despite what was just said this does not mean that they should be put aside.

Neo-Mu'tazilah refers to a group of Muslim reformers, revivalists and new thinkers. In the last two centuries, with their rationalistic approach to religious teachings, they have been inspired by the methods and beliefs of the old Mu'tazilah. But the basic question is, what methods did the early and late Neo- Mu'tazilah of Egypt use to empower the Islamic world in the face of the hegemony of the Western world? And what approach did they take to religious teachings, reason and science, politics, predestination and free will to compensate for the backwardness of Muslims compared to Western civilization? In a general view of the group of Neo-Mu'tazilah movements in Egypt, two distinct trends and approaches can be seen in the last half century; The first approach of the followers of Neo-Mu'tazilah is advanced (led by Seyed Jamal and Abduh). They have tried to reconstruct the principles and ideas of the old Mu'tazilah in order to empower Islam against the attacks of the West. However, the second approach (after Rashidreza) in the course of its movement in the foundations of epistemology, has become concretely oriented from argumentative reason to conventional-experimental reason. Inspired by the philosophical-intellectual method, this late Neo-Mu'tazilah thought had a self-based and experimental approach in facing modernity. With its experimental and scientific interpretation, as well as the necessity of combining religious faith with intellectual awareness, this school has grown significantly among the scientific and academic societies of Egypt. This research tries to collect information in a descriptive-analytical method. To examine and analyze the importance of the religious ideas of Egyptian Neo-Mu'tazilah in terms of religion, science and reason, politics, determinism and will.

The educational teachings of the Quran are not only multi-dimensional in terms of subject matter, but also include various social conditions in order to be effective. The purpose of this article is to identify and analyze that group of Quranic teachings, not paying attention to them caused the social and economic problems to become more severe during the Corona epidemic crisis. These verses are evaluated in the context of interpretations of Islamic Denominations. The research method is descriptive-analytical. This article is based on the information collected from the text of the Quran and using subject lists and Quran research software. The findings were organized in three areas: social relations, public health and healthy economy. In general, the Shiite interpretations have an explanatory and justifiable insight into the teachings of the Quran and have tried to explain the rational and scientific reasons for these rulings, and the Sunni interpretations have tried to introduce these rulings to Muslims with a clear and obvious classification. The most important things in the Holy Quran to contain crises like the Corona epidemic are prior preparation, respect for human rights, and individual and collective health.

If the number of witnesses is more than the quorum required to prove an issue and the redundant witnesses withdraw their testimony before the verdict is issued, considering that the witnesses' referral was before the verdict is issued, there is no guarantee for the redundant witnesses; However, if additional witnesses withdraw their testimony after the verdict is issued, then the jurists of Islamic schools have two views on considering them as guarantors. The famous theory of Shia and Hanbali jurists is that redundant witnesses are guarantors for their share in the testimony, because the verdict was issued due to the testimony of all the witnesses, so each witness will be a guarantor for his share in the testimony. Another point of view, which is the opinion of the famous Hanafi, Shafi'i, and Maliki jurists and some Shia and Hanbali jurists, is that there is no responsibility towards redundant witnesses, because the presence or absence of redundant witnesses does not affect the issuance or non-provision of a verdict. According to the testimony of other witnesses and the proof of the issue with their testimony, it seems that it is preferable not to guarantee redundant witnesses, of course, if the testimony of redundant witnesses is effective in issuing a verdict due to the conflict of witnesses or other reasons, their guarantee seems justified and correct.

Al-awamil al-miah is a concise book in the field of syntax authored by Sheikh Abdolghaher Jourjani (271 or 272 Ah). The intention of author in this concise book is introduction of one hundred factors of the science of syntax which are divided to two major groups of verbal factors and spiritual factors. As a result, the foundation of this unique innovation by Jourjani is the stress on the theory of agent. Tens of interpretations have been written over this book. Javaher al-nahv is also a concise book regarding syntax science written in Arabic authored by Tabresi (468-568 Ah). Contents of this book include: Marfuat and Mansubat and majrurat and functions and numbers by approach of summarizing with simple examples, evidence from Quran and recount of some quotes and poems and Arabic proverbs. Tabresi based his work on the theory of syntax in this book. In this article foundation and orientation of authors in Al-awamil al-miah and Javaher al-nahv are clarified and the difference between syntax and agent is explained. Writer's aim is to discuss similarities and differences of these two books.

The idea of Mahdism and its surrounding knowledge are among the important and influential issues whose dissemination and expansion among the general public can have countless fruits and be a prelude to the creation of a heavenly and divine civilization. In the meantime, the media of the current world, especially the audio-visual media, including cinema and television, have been recognized as the best tools for transmitting concepts and ideas due to their unique characteristics. Combining these two things together and putting the enormous capacity of the cinema media to use in order to transmit the rich and valuable concepts of Mahdism will provide an unparalleled opportunity for the country's cultural stakeholders and officials to produce effective and content-rich products centered on Mahdist topics through national cinema. Complete success in this path, in the first stage, depends on a precise understanding of the process of transmitting Mahdist knowledge through the medium of cinema. In this regard, this article attempts to briefly enumerate and express a number of strengths and weaknesses, opportunities and threats in this field, so that they can be used as a guide for those in charge of this field.

This research aims to conduct a detailed and comprehensive study of the illustrations of Imam Reza (PU) and Imam Zaman (PU) in the Dresden Edition of the Tahmasbi Falnameh. The Tahmasbi Falnameh, as one of the masterpieces of Iranian painting, has a very high artistic and content value, which was illustrated during the reign of Shah Tahmasb Safavi in the year (957 a.d) in Qazvin, which has special features such as large dimensions, unique book layout, and visual richness. In this study, using the method of visual analysis, various elements of the paintings, including color, composition, symbols, and painting techniques, have been examined. The main goal of this analysis is to decipher the artistic language used in these works and better understand the deep concepts hidden in the paintings. The research findings show that the paintings of Imam Reza (PU) and Imam Zaman (PU) in the Falnameh of Tahmasbi, in addition to their visual beauty, carry deep Shiite concepts and religious teachings. The artist painter, using symbols, special techniques, and architecture, has created works that express the religious beliefs of the Safavid society and the importance of these two Imams in Shiite culture.

It stands for a theory that dates back to pre-Plato Greece called Mimesis. Ibn Sina, as a follower of Aristotelian thought, deals with the theory of imitation. In the view of this Muslim philosopher, imitation often means storytelling. Since the Ascension of Prophet Mohammad (PBUH) is one of the most famous Islamic anecdotes and narrations that is required by the Qur'an, and if this event has a picture, if the desire to write it by artists in different periods is a picture that can be the most prominent, They are Shahrokhi's ascension letter. Therefore, in this research, the mentioned image has been studied based on Ibn Sina's theory of imitation and this article intends to answer the question to what extent the studied image, which is one of the images of Herat Teymouri school, has the characteristics of the theory. Do the imitations correspond from Ibn Sina's point of view? The results obtained from this research show that the orthographic artist of Shahrokhi's Ascension letter, according to Ibn Sina's theory of imitation, has both imitated what it was and has used the power of imagination to make it more beautiful or ugly