جستجوی مقالات مرتبط با کلیدواژه « تقریب مذاهب اسلامی » در نشریات گروه « فقه و حقوق »

Today, Islamic jurists are obliged to have a proper communication with the international system through using taqῑyyah (dissimulation) in the light of preserving the glory of Islam. Using the descriptive-analytical method with the aim of explaining the strategy of Islamic jurisprudence regarding dissimulation in international relations and meeting the need for preserving the interests of the Islamic system in order to secure citizenship rights and consolidate the state's position, this research presents a conceptual framework of the word "dissimulation", explains the legitimacy of using dissimulation in Imamῑ jurisprudence, the comparison of dissimulation with similar concepts such as hypocrisy (nifāq), flattery (mudᾱhana) and concealment (tawrῑya), as well as, how to use it in international relations, regarding the moral and legal dimensions. As a result, the use of dissimulation in the international system is evident in cases such as maintaining the Islamic government, maintaining state's secrets, promoting foreign policy, and proximity between Islamic denominations. However, it seems that the attitude of some domestic and western jurists towards the concept of dissimulation is somehow different from its main concept in Imamῑ jurisprudence. The lack of semantic similarity or the confusion of dissimulation with concepts such as mudᾱhana (compromise) and tawrῑya with the intellectual background of creating Islamophobia, has distorted its use. Therefore, the failure to meet the criteria of dissimulation in the international system makes it necessary to provide a correct conceptual framework for it and how it affects peace-orientation by changing the attitude towards understanding Islamic teachings. Thus, we believe that the correct application of dissimulation in the international system provides the capacity of positive communication between the Islamic system and the international systems.

Saeed Nursi, emphasizes unity and solidarity among Muslims and the avoidance of division and, the idea of unity is at the center of his thoughts but there is no comprehensive knowledge of his ideas in Iran, so the present study will play an important role in filling this gap. Accordingly, the main question of this article is what are the commonalities and differences between Allameh Nursi's unifying thought and Imam's thought? In this regard, based on the method of analyzing the content of his works and comparing it with the approaches of Imam Khomeini, he tries to recognize the commonalities of political thought and the differences between these two unifying thinkers.Based on the findings of the article, Nursi view on unity and approximation can be formulated in the form of a theory called "Mohammadi unity" of Nursi's theory, which with its outstanding features and characteristics, can produce the basis for creating unity in the Islamic world. And provide appropriate capacities to model the approximation of Islamic religions, but since the government has an important place in the approach of Imam Khomeini and the establishment of a religious government is one of the steps to achieve Islamic unity, there must be an Islamic state before the establishment of an Islamic society. While Nursi does not believe much in political Islam and the discourse of state-building, and in his view the unity of the ummah does not pass through the unity of Islamic states.

Historically the necessity of legislation of juridical rules as a process was clear for the Islamic religion's jurists and Islamic society has felt this necessity since so many centuries, because this matter is one of the most important aspects of Islamic Ijtehad. Truly the Muslim governors and jurists were vanguard in this process so much before the renaissance. For example the "Bylaw" and then the "al-Majallah al-Ahkam al-Adliyah"have been codified 926 to 976 (h) and 1293 (h). These juridical complexes introduced the Islamic legislation as a scientific movement in different aspects of jurisprudence to the most of the Islamic countries. We could so many important progresses in this matter after the Revolution in the Islamic Republic of Iran. Also this process not only had so many good results in the proximity of juridical viewpoint, but also had a significant role in the introducing the universality of the principles of Islamic law.

In the background of different sciences, compiling the record of periods is very helpful to better understand and recognize rise and fall of the science. This is also applicable to Islamic jurisprudence, which is one branch of Islamic sciences. Many scholars of jurisprudence science have proposed historical periods for it. But, unfortunately, there has not been recorded any profound research work on determination for periods of comparative jurisprudence in Shia and Sunni works yet or at least no documents can not be found in this regard. For the first time, the present research attempts to provide five periods for comparative jurisprudence through studying historical documents and then, refers to important works written in each period of comparative jurisprudence.