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ویرایش
بدون خلاصۀ ویرایش
Mollahashem (بحث | مشارکتها) بدون خلاصۀ ویرایش |
Mollahashem (بحث | مشارکتها) بدون خلاصۀ ویرایش |
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| خط ۳۸۹: | خط ۳۸۹: | ||
==چکیده مقالات به زبان انگلیسی== | ==چکیده مقالات به زبان انگلیسی== | ||
A discussion on the beginning of the lunar months<br> | * '''A discussion on the beginning of the lunar months<br>''' | ||
<br>Written by Mohammad Ali Taskhiri<ref>Secretary General of the International Society for the Proximity of Islamic Religions</ref> | |||
The question is when the new month begins and we would not be able to observe the moon; or it is visible in one city and invisible in the other, then what should be done?<br> | |||
If the problem arises as the presence of clouds, observing the moon by the neighboring city is credible. If the reason of invisibility is time zone difference then the issue should be solved according to the Islamic laws. There are some disagreements between the Shiite and Sunni scholars over the issue.<br> | |||
The Shiite scholars believe that observing the moon in the city with the same time zone or the city which has the close time zone to the target city is enough for crescent confirmation, however; the rule is not applicable for the cities having different time zones. It is worth mentioning that many contemporary scholars believe that it is applicable even for the cities with different time zones. Mogniya book reads that the Hanafies, the Malekies and the Hanbalies believe that observing the moon is enough for confirmation wherever the observation maybe. However, the Shafeies does not believe in different time zone confirmation and the only condition for them to be proved is the same time zone.<br> | |||
The opponents of accepting confirmation of a city with a different time zone back their claim with the following; Laylat ul-Qadr is the same night for all the people across the globe according to the Qadr Sura. The traditions signifying observation as the criterion for confirmation indicate observing the crescent in one city is enough for confirmation in other regions as well.<br> | |||
The opponents say the expression “observing the crescent is enough” does not cover all the regions and how it is applicable for two cities located on two opposite sides of the globe.<br> | |||
Consequently, it is not possible to have just one idea on the crescent time and therefore it is impossible to set an individual or a government to indicate crescent time. We shall not consider the world’s public opinion about us concerning this issue and shall follow our own rules and regulations.<br> | |||
The only absolute way is the order of Muslim leader, whose idea is acceptable, since there is ample religious reasoning for following his orders.<br> | |||
* '''Restart of Proximity "Taqrib"” movement''' | |||
Written by Mohammad Ali Azar Shab <br> | |||
Sectarian clashes cause Stoppage in the Islamic civilization movement. | |||
Since Pre-Islam Arab tribes were involved in different disputes, they were uncivilized. However; with the appearance of Islam the disputes disappeared and the way was paved for the creation of Islamic civilization. The claim can be backed by the history of belief discussions, which are a sign of closeness and the ground for civilization.<br> | |||
The path to get to the desired destination is through the development of self-esteem, mystical spirit and knowing Allah. In case of materializing this objective, we will have both dignity and international language, and will realize the essence of religion. Mysticism is after the truth essence of human which is common between all human beings. With mysticism all the secular and spiritual objectives of man are entirely materialized.<br> | |||
'''Keywords:''' civil movement, proximity, best sample, dignity, mysticism <br> | |||
* '''Islamic Unity in Iran during the Qajar dynasty and Ottoman Empire''' | |||
Written by Mohammad Hossein Amir Arduosh <br> | |||
To materialize the united Islamic Ummah, the historical grounds should be recognized and the so called bitter and sweet related experiences shall be examined. Hence, the author reviews the status of two big countries, Iran and Ottoman, which had fairly vital roles in the disunity of Islamic Ummah. The writer also discusses the grounds for Islamic union.<br> | |||
In the present article Iran’s status in the Qajar dynasty, the causes of its fall and the grounds for the reform movement are tackled. In the second part, the same discussion is conducted about the status of Ottoman.<br> | |||
'''Keywords:''' Islamic unity, United Ummah, the Qajar dynasty, Ottoman, fall <br> | |||
=پانویس= | =پانویس= | ||