MAQALAT WA BARRASIHA
Year:2002 | Volume:34 | Issue:Attachment 70|Papers Count:7

Throughout the ages, Shiite scholars have related, compiled and published hadith and carried out scholarly studies of hadith collections. One of the most important achivements of Muslim scholars has been the identification of those criteria by which sound hadith can be distinguished from those of dubious authenticity. Seyk Tustplayed an important role in this field. Contemporary intellectual and cultural disputes had a noticeable effect on the views of Seyk Tusi especially in the field of hadith scholarship. Seyk Tusi, who was one of the pioneers of the science of determinig sound hadith, did not simply relate sound hadith, but rather, in accordance with the principle ...(It is better, as far as it is possible, to present the whole rather than to reject a part thereof) and, of course, whilst presenting the criteria for disecrning weak hadith, he quoted both versions of the hadith, side by side. Seyk Tusi only rejected a weak hadith in cases where it was in direct opposition to a well known fatwa or to a hadith which was widely considered sound. In this article, along with a precise examination of the matter, those hadith which are accepted by the Seyk and his reasons for declaring a particular hadith week, such as: Wad, idmar, -gataba, irsal, inqita Sudud, guluww, being in opposition to ijma (community consensus) are identified.

"if justice is lost, there is nothing else that can give value to human existence."<>br Even though human rights and penal law differ from one another, they share a common goal: the search for justice. penal justice consists of a comparison of the harm caused by the crime committed wiht the degree to which the criminal deserves to be punished. The defining and carrying out of reasonable punishment both in penal law and under human rights have several essential aspects. The analysis of the essential principles of justice and the standards whose observance culminates in the creation and negation of theoretical obstacles. These principles can be summarized in four basic categories: the primacy of law observance of virtue, putting an end to unnecessary punishment or the necessity of punishment and equality of all before the law. All other principles and standards somehow are related to these four categories.

One of the most important questions in Fiqh is sacrifice with modern mechanized instrument, which in the past few decades have become commonplace. Nowadays, there has not yet been a sufficient evaluation of the use of this technology according to Islamic jurisprudence. This article deals with the defintion given to Iron (hadrd) by linguistics views of jurisprudents about this subject, both before and now, the reasons why some believe that the instrument must be made of Iron, an analysis of the hadith concerning this question, the development in the understanding of the word Iron, fatwas concerning the belief that only Iron instruments can be used, views of some contemporary jurisprudents about this matter, both shiite and sunni.

In this article, the possibiliy of an external existence for a universal concept, as discussed by scholars throughout the ages from ancient Greece up to the persent day, has been surveyed. The various forms this discussion has taken between philosophers on the one side and neo-platonists and mystics on the other, and also between philosophers themselves, have been delineated. Developments of the is sue along with shor comings of western and eastern thinkers are discussed. The shortcomings of Islamic philosophy are expplained as well.

Mankind has always wondered about the purpose of creation. This questiQning is both instinctive and natural. These qusetions have also preoccupied great thinkers throughout the centuries. Theologians have tackled this question by looking at Gods actions, whilst philosophers have concentrated on the will of God. In this study, the shiite and Mutazilites response to this question has been presented and the reasoning behind this position has been analyzed from a philosophical point of view. The essence of the shiite view is that Gods actions are purposeful. Therefore, the purpose of creation lies in showing kindness to others, benefiting mankind and in the beauty of creation itself. Two groups - Asharites and philosophers- have criticized these views and they do not believe that there is an ultimate purpose to creation. It would be a mistake to think that these two groups criticize the view of the Mutazilites in the same way. The way in which each of these groups confronts the issue is completely different. With this in mind, in this article, in addition to examining the difference between these two viewpoints, the illogical nature of the Asharites viewpoint and their fruitless method of discussing the purpose of creation along with the means by which philosophers solve the paradox of the purposelessness of Gods actions and the purposefulness of creation is examined.

Even thought the Muslim conquest of Iran was welcomed by Iranians on some level, the gradual divergence of Muslim Arabs from the teachings of Islam which called for the equality of all Muslims regardless fo race or ethnicity, led to an increasing sense of disquiet among those Iranians who were subjected to oppression and injustice. As a result, this disaffected group rebelled against Arab rule on numerous occasions, both at the time of the four rightly-guided caliphs (al-Kulafa ar-Rasidun) and under the Umayyads. In this article, some of these uprisings have been discussed and their relationship to shiite and Kharijite rebellions examined.