نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 60 (بهار و تابستان 1402)

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.

Negligent contracts are a group of contracts that are opposite to deceiving contracts, and unlike deceiving contracts, the goal and motivation in negligent contracts is not to obtain the maximum economic profit, and there is connivance in its conclusion. Many researchers have used the criterion of benevolence in distinguishing between these two types of contracts, but it seems that benevolence is not a suitable criterion because benevolent contracts are among non-reciprocal contracts, while permissive contracts include some reciprocated contracts as well. It seems that the motivation to obtain maximum economic profit itself is a suitable criterion for distinguishing these two types of contracts. Of course, the quality and scope of tolerance in each example of tolerance contracts is different from the perspective of the jurisprudence of five Denominations and Iranian law. This research is based on referring to library sources and collecting information, describing and analyzing them.

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.

"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".

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.

Acknowledging of God at the end of reciting the Holy Qur'an is one of the customs that many Muslims, both Shia and Sunni, adhere to and attach great importance to. However, in the meantime, some contemporaries of the Salafists have considered this act as an example of heresy, which has been met with the reactions and answers of other Sunni scholars. Acknowledging of God after reciting the Holy Qur'an in the present era is usually done using the interpretations of "Sadaq Allah Al-Azeem" and "Sadaq Allah Al-Ali Al-Azeem", the first interpretation is common among Sunni reciters and the second interpretation is common among Shia reciters. Some have mistakenly assumed that each of these interpretations is specific to one of these schools of thought, and they have associated the word "Al-Ali" with the first imam of the Shiites. No independent research was found about the confirmation of the end of the recitation of the Islamic schools of thought, and this article has tried to analyze the issue of confirming God and the words related to it in Shia and Sunni sources using the descriptive-analytical method and has come to the conclusion that Acknowledging of God after recitation is not limited to certain words or expressions and it is permissible to mention various expressions in acknowledging of God Almighty. There are no specific religious demarcations in mentioning the words of affirmation after the recitation of the Holy Qur'an between Shiites and Sunnis, and the prejudice and insistence on saying a certain phrase by people when acknowledging the end of the recitation lacks religious support.

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.

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.

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.

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.

One of the distinct characteristics of a joint-stock company is having an independent juridical personality, and the existence of eligibility, right to file a lawsuit, residence, citizenship, and independent rights and obligations are among the effects of this juridical personality, which according to some jurists, the existence of such effects is only for human beings. and they cannot be considered as a credit entity and the assumption of legal personality does not absolve the responsibility of partners and shareholders from the point of view of jurisprudence, but another opinion is that the credit of having an independent legal personality for a joint stock company does not exclude the nature of jurisprudential companies, but some jurists, instead of accepting or rejecting the absolute juridical personality of a joint-stock company, consider it a juridical personality with limited liability. The present article, which uses a descriptive-analytical method, while expressing and criticizing views about the juridical personality of a joint-stock company and its effects from the perspective of the parties' jurisprudence and law, believes that with a detailed analysis of "Dhamma" (responsibility) it is possible to establish the existence of a juridical personality in Islamic jurisprudence proved and accepted that just as pact is a description of human beings, it does not prevent this description to be applied to non-humans (stock company) as well, and accordingly, it considered the works of such a person to be in accordance with jurisprudence standards.

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.