MAQALAT WA BARRASIHA
Year:2002 | Volume:35 | Issue:71|Papers Count:18

Dissimulation suggests avoiding danger and protecting ones life andproperty in terminological viewpoint. That has brought about differentand various concepts in the fields of religious beliefs and politics and hascused wide - spread arguments. After studying the references, in thebeginning we explain the definitions of terms and expressions related tothis term. We then present a few historical stories such as the captivityof Moslems like Yasir, his son Ammar, and Sumayya by the Qurays andindicate the descent case of some verses and different comments ondissimulation. Then we turn to a discussion of juridical rules ondissimulation and its permissibility and legitimacy. We also talk about"indispensable" or "recommended" cases from the view of Shiite andSunnite jurisprudents. We study its political and social requirements andthe events that obliged the Imam to use dissimulation and the issuanceof some narrations that doesnt match because of dissimulation

Quranic researchers confront different readings in various fields ofresearch on the Quran. This orginates from different pronunciationsQuran reciters have used for some phrases and words. Some of these differences are limited to the pronunciations and accents of words andphrases and do not extend to meanings. For example, "Kufuwan ahad","Kuf-wa-an ahad", and "Kufu-wa-an al}.ad". But some differences lead tochanges in meaning such as: "malik-i-yawm-i-ddln" and"malik-i-yawm-i-ddin" or: "bi-ma kanu yukagdibun". This article focuseson the responsibility of Quranic translators when confrouting thesedifferences

The author of the Commentry aI- Mabani li nazm al-maani was unknown till very recently. He is revealed to be Abu Muhammad Ahmad ibn AIl asimi. Contrary to what some orientalists hold, he was a learned man from Khurasan.His other book, Zayn aI-fata fi sarh Surat hal ata, is also extant. To expand his learnings, he traveled to Harat, Balkh and Kerman. Heconsidered himself to be from Karamyan. His ideas reflected in thesetwo books, in addition to what scholars related about the facts of thekaramfyye religion, aroused suspicions on what the heresiographers holdabout this sect.

The idea of the scientific justification of the Qurans miraculous nature has heated supporters and rejectors, and this reveals thesignificance of such a study. Thus, the main objective of this essay is toreach to an absolute resolution by relying on the "external reality of theQuran". To reach this resolution, first the reason of those who are forand against it are given as a sort of introduction. Then the possibilty ofthe scientific justification and the theoretical study of the Quransrelationship with experimental sciences, within the confines of intellect,is studied. Meanwhile the distinction between the scientific hypothesisand the scienctific law, and also between the ambiguity and certainty ofthe Qurans literal denotations should always be kept in mind. It hasbeen maintained that if the Quran has explicitly stated an issue and ithas also scientifically been proven, this justificatin is not only permitted,but also highly recommended

To prove the truth of "the Quranic sciences", the discovering of therelationships between the Qurans laws is required. The main objectiveof the present essay is required. The main objective of the present essayis to show the invariable relationship between action and reaction in lifeas one of the most important of these laws. This study leads toenhancements in individual and social motivations and deeds. Toachieve this end the following method is adopted. Firstly, two premisesare provided: A) a full study of deeds in the Quran, and B) explanationof the relationships between deeds and their consequences. Secondly, inorder to improve the discussion, we divided the Quranss verses into twogroups: A) those explicitly mentioning the action and its consequences,and B) those deductively or inductively implying this relationship

The action and reaction hypothesis shows an invariable relationshipbetween deeds and their consequences in life.For transformation of this hypothesis to a Quranic cannon, acomprehensive study of the proper and improper deeds and theirindividual and social consequences on one hand, and an explanation ofsuch an invariable relationship on the other hand is required. Theapplication of it divides the Quranic verses into two groups of "Direct",those explicitly indicating it, and "Indirect", those confirming it byimplication. The present essay studies the consequences of someimproper things in both groups of the verses

Freedom in controversy, debate, and discussion in religious fields isone of the most outstanding characteristics of genuine Islamic culture.The prophet of Islam used a manner of discussion to invite the infidelsand other religions to Islam in order to confront different ideals andidealogies and to motivate their reasoning, part of which we haveinherited our religious books. In this article a collection of controversiesof the prophet of Islam has been studied from different points of view.Most of the subsects posed in debates have been worked out whileevaluating the addressee

Despite the conclusion we come to when studying the 1st note ofarticle 190 of the Civil Law, consent and will are two seperate andindependent entities, and the presence and absence of each has adifferent effect on the fulfillment of a contract. Will is an interest in anew situation and the condition of impression and consent which ismaking a new situation is the condition of its correctness.Consent can be added to the contract after its fulfillment and makesits impression possible. But consent is necessary for the fulfillment of acontract, and the absence of it prevents the fulfillment of the contract.The absence of consent sometimes occurs due to a lack of attention orreluctance. Cases of absence of will consist of all conditions under whichthe mental existence of the new situation has not been established, e.g.sleeping, unconsciousness, or intoxication. The lack of conformity inconsent between the two sides is considered a lack of consent

Hand -to- hand trade, which is often referred to as trade withoutnegociation or commerce, and without compliance or acceptance, is acustomary and old tradition.The opinions rejecting the correctness of this kind of trade hadseveral adherents among the first jurisprudents of the Imaml and Safelcreeds, but it has gradually lost its importance and validity until we canalmost find no adherent to it at the present time. Those who believe in the correctness of this trade have relied upon references like the book Quran, the prophetic tradition, unanimity, the rule for eleminating afault and custom. It seems that custom plays the most notable roleamong those nummerated because the others are themselves influencedby custom or derived from it. The change in jurisprudents opinions, over time going fromexpressing the incorrectness of this trade to allowing it, demonstratestheir realistic out -look, their attention to the role of custom incommenting on religious precepts, and their yielding to the facts ofsocial life

Exigency and Necessity are the well-know secondary titles of Islamicjurisprudence which have been referred to on its different levels.Although they have had an influencial role in the removal of individualand social impediments, the Shia jurists have never studied themindependantly and coherently, and their regulations and punishments still remain undefined. Thus, they are sometimes refered to unduly inlegislation, during execution, or even as being the origin or reason for apiece of legislation. The present essay aims to go a step forward towards filling this gapby trying to clarify the meaning of these two titles and their references it will also show that the meaning and the executive domain of these twoare identical. It also undertakes to persent the regulations, conditions, and causes for exigency, and compares necessity with public interest and free will with obligation caused by exigency. It also discusses whet here or not exigency is individual or general, and finally introduces some of thejuristic applicabilities of the principle

The QaDI Abu Bakr al-Baqillanl had an outstanding role in the establishment of Ash ari Scholasticism. He was an expert in scholastic theololgy, jurisprudence, and the Quranic sciences. In the present article I have only looked at him from the perspective of scholastic theology and have reviewed his thoughts on scholasticism. AI-BaqilLAnIS scholastic system, in general, resembles a geometrically designed structure. In other words, the problems outlined possess a logical and deductive order so that the preceding problems are the basis for the next ones, and the following problems result from the previous ones. In this way, we observe that al-Baqillani begins his scholastic discussions by defining the problem and dividing it into evident and theoretical sciences, he makes it possible to pose the next problem by illustrating different kinds of self- evident and theoretical knowledge. In this manner, when rationel recognition is considered valid, al-BaqilLAini utilizes it as a means for studying nature and sees bodies as the structures in which the final atoms are the materials of these structures.In addition to atoms (essences) and bodies, al-Baqillanl observes other manifestations in this world that only last a moment and are called accidents. If we see these accidents as being stable, it is becuse God recreates them every moment. This is where al-Baqillanl rejects the law of causation. In any case, after establishing the occurece of bodies and accidents, al-Baqillanl sets out to prove a creator for the world. In doingthis, he rejects the opinion of all the other groups that attribute worldly phenomena to some thing other than God. After proving the singularity of the creator, he opens the discussion of Gods attributes. His opinion about the way we should relate these attributes to the essence is that God is endowed with these attributs through ancient and stablemeanings, and these meanings are additional to essence, although they cant be seperated from essence either

Cognitive orders are framworks for a collection of phrases that areformed by a group of expressions.In any cognitive order, some phrases are derived from others, andsome expressions are definded by other expressions.The utilization of the geometric method in cognition is baseal on aselection of phrases, results in other phrases based upon them, choosinga group of expressions, and defining others by their use. In this study, wetry to illustrate its usage in Islamic philosophy while introducing thegeometric method and its principles

Essence and existence or two principle concepts that have been usedreciprically in all Islamic philosophical texts. In the present article wehave tried to consider a few rules related to essence from an analytical viewpoint with regard to Ibn Sinas opinions. Three different comments can be made about essence. One is the intrinsic approach to essence and the other two are the concrete judgment approaches. The first approach expresses the definitons and concepts of essence and its terminological and conceptional components. The second and third approaches studythe concept of essence from two different points of view: One tries todetermine how we can categorize it among human rational concepts as arational and intrinsic meaning, while the other attempts to clarify thesense of applicability of this concept. As explained by recent scholars,-essence is a secondary concept that has originated in the human mind.In Ibn Slnas well-known books - insofar as the author of this article hasconducted research- no clear discussion can be found on this subjectThus, we will first define the meaning and concept of essence and its applicability, then we will study the examples of a humam, a stone, and atree from Ibn SINAs point of view

The personal god in the from or person of Krishna is mentioned forthe first time in the Gita, one of the most important religious books.Krishna is a god in two states, one with and the other without attributes.This sacred Hindu book also discusses the "Unity of being". It is said thatthe Bhagavad Gita pays very little attention to the Upanishad s belief inan abstract and intellectual god, although it compromises to an extent between belief in a personal god and an impersonal one. The visibilityor invisibility of god is also mentioned in the dialogues of the Bhagavad GITAs hero, Krishna, who is the manifestation of god. Another significont aspect of the Bhagavad Gita is its concentration on thenature of loving kindness. This essay discusses the union of man with hisgod and also with his fellow men through love

Most religions have opinions and comments about the day of resurrection, as do the two creeds of Buddhism and Hinduism.According to both religions, the motion of the universe through time is not a straight line, but a circle whose general qualities are repeated inevery cycle. At the end of every cycle, the enity of the universe mustcome to an end and beforehand, prepare to enter the new cycle.This end-point coincides with some events that have been predictedin the Buddhist and Hindu texts. To pass this difficult phase, a divinehuman or godly entity has been considered to be the factor in this great transformation. The annihilation of evils and the reconstruction of an auspicious life will be the product of these changes

Market Supervision Organisation has been one of the divisions of the judiciary structure of the Muslim goverment. The main duty of this organization, headed by an inspector, was the control and supervision of the market and marketeers affairs. Their duties rapidly expanded in the 3rd centary A.H. It not only included the supervision of health care,transportation, and civil costruction, but also the social and legal behaviour and manners of citizens. All Muslim writers trace the origin of this institution back to the canonically obligatory command of "encoaraye the good and forbid evil".They believed that the appearance of this organization in later periods isin fact the institutionaliz.cd form of this religious command. The writerof the present essay studies the historical clues of this organization fromthe early founatiol1 of Islamic govcrment in al- Madina to the later periods. He also poinls out that the appearance of this organization,with its administrative divisions, was prior to the Abbasld cra