Several verses in the holy Quran discuss about "association and interaction with non- Muslims." Most of these verses are in chapters 9 and 60 (Momtahenah, The Examined ones; Tawbah, Repentance, respectively), and few others are in chapters 3, 4, 5, and 58 (Ale-Imran, The Family of Imran; Nisa, The women; Ma'edah, The food; and Mojadilah, The Pleading one, respectively). These verses apparently indicate "the prohibition of interaction and association with non-Muslims", but the questions are what is meant by the "prohibition" and which group of infidels are prohibited from being associated and interacted, which necessitates a more exact and careful analysis of the verses to be answered. Using a descriptive method to describe issues and evidence, and content analysis method, the present paper studies the issue. The findings indicate that "prohibited association" mentioned in these verses means prohibition of establishing any mutual association and relation with non- Muslims based on love, assistance and acceptance of their authority and guardianship, which does not prohibit being good and doing justice towards relative infidels and those infidels who do not fight against Muslims. Furthermore, peaceful relationships such as doing business, political interactions, participating in contracts and treaties are not included in prohibited association, on the condition that they are not against Muslims' interests and Islamic esteem.

Assimilating oneself to the infidels, i.e. conforming oneself to a Non-Muslim is totally abominable and there is almost no disagreement in this regard. However, there is no agreement about the situation of the matter in terms of obligatory judgment as well as its generality, specifically about the intension and the knowledge of the assimilated person. And despite the necessity of reporting the disagreements between the Sunni and Shi'ite jurists and their judgments to determine the duties of Islamic Governments when trading with Non-Muslim governments, there is no comprehensive and detailed comparative compiled written text. Accordingly, the author intends to fill in the gap through describing and evaluating different Fatwas of different jurists and to criticize the dominant theory among the Sunnis and believes that assimilating oneself to Non-Muslims in terms of their behaviors and specific beliefs, provided that they are proven to be proprietary, is unlawful only with the aim of promotion of infidelity and undermining Islam and they are not forbidden by themselves. It should be also mentioned that instances of assimilation are not worship-related and are submissive to the customary opinion and consequently depends upon time and place.

Based on Islamic teachings, salvation and attaining human happiness is not possible without divine forgiveness. Asking for forgiveness is a blessing that does not belong to all humans; since divine forgiveness is realized in such a way that the servant (of Allah) can achieve it with the satisfaction of the right and the correction of his deeds, which is also possible with repentance. The sinner provides the means of forgiveness if he realizes his rebellion and knows that he has transgressed the divine limits and laws. The question that arises here is whether seeking forgiveness for infidels, polytheists and hypocrites is permissible from the viewpoint of the Holy Qur’ an. This paper, which examines this issue with a descriptive-analytical approach and a library method, concludes that according to the verses of the Qur’ an, infidels, polytheists and hypocrites are not subject to divine forgiveness and others are forbidden to seek forgiveness for them, and this prohibition is stated in some verses with emphatic negation, which is higher than direct prohibition. This prohibition also continues in their survival considering the prohibition of istighfar after death, in the first way and the drift.

Verses from the Holy Quran prohibit Muslims from friendly relations with non-Muslims. However, some have interpreted such verses as a license for enmity and spiteful behavior of Muslims with infidels, referring to verse 51 of Surah Ma'idah. This research, using library studies and with an analyticalexplanatory approach and based on the interpretation of the verses, shows that the central concepts of the mentioned verse are contrary to the aforementioned point of view, and it also indicates the prohibition of friendly relations with non-Muslims, which leads to tendencies A heart connection is given to them, and that also leads to trusting the unbelievers in thought and action. Mentioning the reasons for the prohibition and determining the limits and criteria in these verses is a clear proof of the non-hostile behavior towards non-religionists,Also, many verses of the Qur'an emphasize the establishment of installments and justice, benevolence and justice towards everyone, both Muslims and non-Muslims, which is another proof of the negation of the previous point of view. In this way, it can be said: The verse in question and verses with a similar theme were revealed with the aim of consolidating the beliefs of Muslims and the inviolability of their ranks against the infidels, and it is not necessary to treat non-Muslims inhumanely and violently or to cut ties with them.

Peace and tranquility among humans are two of the ideal teachings of Islam which are emphasized in religious doctrines. Still, considering the current situation between Muslims and infidels who are not people of the book, as for a peace treaty between them, there are two maximal and moderate views among the jurists of Islamic schools of thought. The early scholars consider jihad with infidels who are not people of the book to be obligatory until they convert to Islam or are killed. They do not allow the conclusion of a cease-fire agreement with them except in case of necessity. But some of the later scholars consider it permissible to fight only with infidels who are sedition seekers, aggressors, and treaty breakers and believe that it is permissible to make peace or remain on a compromise agreement with non-seditious infidels and non-treaty violators who want peace and a peaceful life with Muslims. The latter view is more consistent with the totality of Islamic teachings. Therefore, in this research, while presenting the reasons for the former view and its criticisms, the latter view has been proven by citing several reasons from the Quran, hadiths, and traditions.

In a rational approach to the afterworld, there are questions beyond reason that confront theologians and mystics and philosophers, which is one of the issues discussed in the resurrection and later life. Serious theologians, philosophers, and commentators are in charge of the quality of punishment and divine punishment for human actions. In the meantime, the amount of punishment and the duration of the punishment in the torment has affected most of the minds, because in Islam some of the sins of immortality have been punished and many verses of the Holy Quran have confirmed this. But the argument here is whether eternity in Hell will cause eternity in torment or whether the two immortals are at odds with one another. The vast majority of Islamic theologians and commentators, including the Imamiyyah, Ash'arites, and Mu'tazilites, have believed in the eternity of punishment for some inferno. There is a similar belief among Muslim philosophers, but among them Ibn al-'Arabi and his followers have a particular justification for retribution; they have used this argument differently for rational and transmutative reasons. Among the philosophers, commentators and traditions, Mulla Mohsen Feiz Kashani's theory is discussed and since Mullah Kashani is one of the influencers of Ibn Arabi's theory in this issue, we are trying to express Ibn Arabi's viewpoint. We are here to analyze the theory of Faiz Kashani in this regard. In short, it can be stated that the late Faiz, following Ibn Arabi, insisted on not being eternally tormented and saw no relation between eternity in hell and eternity in retribution; For all beings, the torment of the immortals in Hell is for a certain period of time, and then the Hell will enjoy a different kind of heavenly blessings that is proportionate to their temperament.

Until one hundred years ago, the people of the mountains of eastern Afghanistan had an Indo-Iranian culture and a livestock-based ideology. These Aryans, whose land was called Kafiristan by the Muslims, were called Nuristan after the advent of Islam. They were the last believers and practitioners of the ancient Aryan religions, who remained in this land until the last century due to geographical and social conditions. They spoke different Indo-European languages and had aspects of Indo-Aryan religions. In this research, first the history and ethnic roots of Nuristanians are discussed. Then, a general outline of the worship of different gods and their relationship with the great Indo-Iranian culture and garlic is examined by looking at Domzil's theory. So, the main question will be whether these gods can be placed in a system like the Pantheon of Demzil? What is the relationship between these beliefs and the Indo-Iranian ideological system? The importance of this research is that the culture and beliefs of these people can reflect the social and religious life of the Indo-Iranian peoples. The present research has been done by using library resources and by comparative and analytical method. Introduction While migrating to Sind and Iran, a number of Aryans settled in the eastern province of Afghanistan (Kafiristan / Nuristan), which shares borders with Panjshir, Badakhshan, Kunar, and Pakistan. The inhabitants of this region remained steadfast on the ancient Aryan religion until one hundred years ago. The great conquerors such as Alexander the Great, Amir Timur Gurkhani and Babur the Gurkhanian Emperor of India could not dominate this region. By the end of the winter of 1895/96, however, the people of this region still retained their ancient culture, from religious languages and beliefs to their individual talents in art and architecture and their "primitive" traditions. The purpose of this study is to introduce the latest generation of Aryans and their religious system to people who study and research in this field, and then to examine the ideological and religious background of the people living in this land to determine What were the beliefs of these people as the last believers in the Aryan religion, and what were the characteristics of their religious system in comparison with the Indo-Iranian religious systems. 1. 1. Detailed Research Method The research method in this research is comparative analysis according to the type of subject. Research sources obtained from the library in such a way that the required data after collection has been analyzed by reading and taking notes from the relevant books and articles according to the specified chapters. Discussion Almost all the scholars agrees that the adequate knowledge of the ancient Aryans can be achieved by examining the various aspects of the life of the Nuristan people. Here, various gods with different motives are worshiped, among which the god Imra is considered as a distinct creator and the other three gods are considered as his agents. Various rituals are performed to please these gods, including sacrifice, dancing, and vows. Here, in front of the Creator God, there is a devil who seeks to create evil and corruption in opposition to the Almighty God. In addition to the gods mentioned and the rituals which related to them, the goddess Dizani has also been praised by the people in matters related to the women and the care of children. In the worldview of the inhabitants of this region, the universe consists of the sky, the upper world (Ardish Urdesh) which is the abode of lords, the earth, the middle world (Michdesh) and the lower world (Yurdesh Yurdesh). They believed in heaven and hell, and they thought that heaven was in the upper world and hell was in the underground. Here, all of the heaven is comparable to similar cases in the Indo-Iranian religious systems. The main question is whether the gods of these infidels and their beliefs can be presented in a plan, similar to the Pantheon system of Demzil? What does this cosmology have to do with Indo-Iranian cosmology? Conclusion The main theme of Indo-Iranian thought is dualism. This duality is seen in the transcendental world as the themes of Ahura-demon in Iran and Deva-Asura in India and in the field of ethics as virtues and vices. According to Hindu Kush infidels, Imra, the one God, the Creator, is opposed to Yush as the devil. The lower gods, as Imra’s agents in the war against the devil, help him by creating good creatures. This duality goes back to the Indo-European biological backgrounds, which were based on "pastoral ideology". According to this ideology, the positive values of patriarchy and animal husbandry are opposed to the negative values of feminism and agriculture and have led to the belief in duality. This dualism in ritual practices has created rulings on purity and impurity among these tribes. In discussing the type of relationship of the gods with humans and their distance and closeness to them, Imra is comparable to Varuna and Moon to Mitra. In this pantheon, the gods of the infidels, Bagisht made a covenant with Imra, and the brotherhood ritual based on this covenant is celebrated during a ceremony. Regarding the names of the gods and their function, Imra (called Sanskrit Yame) and Yama the king (Persian Jam) are known to be homosexual. all three seem to have the same roots, although despite these similarities, there are significant differences. The title of Blessing God is comparable to Indra's role in the Mahabharata and Dizani As the only goddess similar to the gods of the trinity and the goddess of fertility, is very similar to the Persian Anahita. The end result is that such evidence points to the existence of an Indo-Iranian religious system in pre-Islamic Nuristan.

Rumour, as one of the hidden tools of propaganda, makes irreparable damages in the involved forces in the scene of war. Considering the verses of the Holy Quran, infidels and hypocrites in the the wars of Ohod, Badr-e-soghra, Hamra-al-asad, Ahzab and Tabouk, have taken benifit of the trick of producing rumours. regarding to the destructive effects of the rumours in the morale of the police, it is very important to analize this phenomenon from the viewpoint of the Holy Quran.What kind of people and by which targets try to make rumours? What are the causes of acception of rumours? What are the outcomes of acception of rumours in the battle field? What are the solutions in confrontation with rumours? The research method in this article is library method. For this aim, regarding that the first and the most important source of this research is the Holy Quran, firstly the verses that are related to the subject have been used as the reference and then they have been categorized and used under the titles and their interpretations have been considered. Findings show that the existence of importance and ambiguity in the military news, delay in the accessability to the correct news, lack of evaluation of the news to become sure of its validity and efforts to get the news that ensure about the faundations, are the causes of creation of the rumours. The most important targets of the enemies, in using the rumours is to make fright and weakness in the determination and spiritual abilities of the forces, deception of the public thoughts, and making disagreement and division between the warriors of the Islam. Taking out the ambiguities, making research, scrutinizing the reports and their reference, and taking help of experts are of the suitable methods to confronting this method of propaganda and it's negative effects in the war, which have been mentioned times and times in the verses of the Holy Quran in different relevances.

The use of weapons is one of the prominent factors of power for nations and governments that plays a significant role in their lives. The sale of weapons to the enemies leads to their military strengthening and endangers the security of the Islamic society. The narrations forbid the sale of weapons to the enemies, but sometimes the situation of the Islamic society is such that the sale of weapons to the enemies not only does not endanger the unity of the Islamic society, but will also benefit the Muslims. The jurists disagree about the ruling on selling weapons to the people of the domain of disbelief, and their views can be categorized into five theories: 1. It is absolutely forbidden 2. There is a distinction between the time of war and peace 3. The sale depends on the opinion of the ruler of the Islamic society, who decides based on the circumstances and requirements of the time and place and the interest of the Islamic society 4. The prohibition depends on the intention to strengthen the infidels and the enemies provided the sale strengthens the enemies 5. It is forbidden to sell weapons to infidels always and to dissident Muslims only during war. The authors of this article believe that the ruling on the mentioned issue depends on the opinion of the Islamic ruler, because it is one of the political and governmental issues on which he decides considering the requirements of time and place as well as the interest, expediency and situation of Islamic society. Using descriptive-analytical method, this research examines and critiques the reasons and documents of different views of Imami Shiites and Sunnis.

MOne of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's idea in response to this problem. At first we bring up two ideas of Mollasadra about it and explain which idea is primary to the other one and which one is stronger in reasoning. Then at the end of this paper we conclude considerably that Mollasadra really doesn't have more than one idea about the eternity affair. And it's not that he has two different ideas about this matter. It means that he doesn't deny eternity of torture of the damned and accepts it on the other hand..