JOURNAL OF HISTORY OF CIVILIZATION AND JURISPRUDENCE
Year:2010 | Volume:7 | Issue:25|Papers Count:9

celeberated Iranian Muslim ministers who presided the great Saljughid government ministry for three decades. With his deliberation, the Saljughid kingdom reached its culmination in power. his cultural and political services to Iran-Islamic culture and civilization gave him high advantage and fame. The historian considered him to have hostile and rival relations with the Shi’ites owing to his religious prejudice to Shafei School.But in his practical policy and manners, no profanity towards the Shi’a has not been observed.Most analysts have portrayed Khwajeh’s ways of living and his thoughts based on the contents of his book entitled” The Letter of Policy”.This article is interested in studying and describing his biography while explaining his political and social position as well as in the context of historical documents and narrations and accounts and discussing his relationship with the Shi’ites in that period through comparing and contrasting the conditions of anti-Shi’ism regarding various viewpoints.The paperalso aims to investigate and reveal thereality of Iranian Muslim scholars’ thoughts and speculations.

The news of the Prophet’s demise has not yet prevailed over the Arabian Peninsula when in many areas certain reations were formed. Although the incentive and those reactions were different in nature, most sources have not considered the Raddeh persecution as the rebellion of apostates. Those riots did not survive long, for Abu Bakr was able to dispatch a troop to quell them down.The Ansar’s attitude and measurements at Raddeh Battle, as one of the effective groups in the events in the advent of beginning of Islam, can be of great Importance in clarifying some parts of those occurances. Because the Ansar could play a great role to suppress the apostates including the Battle of Yamameh, In which they had an important function. They were also present in that battle with the name and brand of ansar, wwwhere they had a distinguished banner and emblem. They were also against the racial and tribal title.This paper seeks to study the Ansar’s role in suppressing the apostates as well as considering their attitude and partiality in those events.Regarding the Battle at Yamameh and the defeating of the Musaylimeh, the Ansar’s function in that battle is more carefully observed.

The contradiction of proofs has been under consideration since the early days of initial formation and the Muslims’ lives based on divine law.The works and writings handed down from the traditionalists and Shi’ite jurists and the status of discussions and arguments on contradiction in their books of principles indicate the background of the quest of contradiction and its significance among them.This paper tends to investigate the confrontation of reasons and proofs based on two discourses, using the basic sources as well as the Shi’ite jurists’ theories.Under the first discussion the nature and quality of contradiction is under observation such as the concept recognition, types of confrontation, while in the second debate the methods of contradiction removal are discussed.

The Israeiluians is a term used by the Islamic schools referring to superstitious beliefs and tales developed among the Book followers scholars in the first century of Hijra.These false tales, while penetrating into the Qur’an exegesis, influenced the historians as well as great scholars such as Tabari, Ya’qoobi, and Masoodi, etc.Owing to the coordination of the Glorious Qur’an with certain Gospel and Bible vefrses along with the Book scholars such as Wahab.b.Munabbeh, who were converted into Islam, provoked the commentators and historians to concentrate on the sources of the Book followers.As a result their false stories and legends penetrated into the commentary texts.From among the prophets, the Holy Adam was mostly accused and attributed to these false fictions than any other prophet.This paper deals with presenting the principle and sourse of these superstitious stories concerning the sacred status of messengers, particularly, the Holy Adam (a.s.), so that they are acquitted and absolved from these false imperfect attributes.

During the reign of the Umayyids at Andolusia, the influential and powerful household of the Native Muslims (Movallidans), particularly in the border line4 territories were able to form independent governments and bring many, towns, cities and villages under their control through developing a troop of their companions and attatchments.They were constantly rebelling and encroaching over the Umayyid government while sometimes they called for help from the Christian rules in the north.The Bani Quessis were the most famous and stablest among those families, who had their root in the Gout Aristocracy.This household held the rule of the border areas of the Upper Saghar, and after the arrival of Muslims in Andolusia and forming the Islamic rule, were converted into Islam while preserving their position and forming an independent government at the upper saghar which survived over two centuries.This article seeks to investigate the role and status of the Bani quessi Household and their influence on their political life with regard to the Umayyids and Christian rules in the north of Andolusia.

The present article is an attempt to investigate the status of the acquittance origin in religions while considering the viewpoints of following four relgions: Jewish, Zoroasterian, Christianity, and Islam, whose divine unity is higher and more obvious aand clear than any other religion.The principle of acquittance means that an individual is considered innocent unless his guilt or sin is proved, or he is free from aany obligation to prove his being sinless.Except for the Zoroaserian creed which according to the result of Werniring Test certifies and clarifies the validity and correctness of guilt attribution to the aqccused person.In Jewish, Christian, and Islam religions, this matter has been accepted.

Environment is a God-given gift which has many positive effects in man’s life, if used beneficially and protected carefully. Under certain principles, it si permitted to make good use ofit which can create fresh, delightful surroundings necessary for spirit and substance while affecting better religious obligations performances and professional functions.This great benefit from environment is superior in such a way that if it is used to enjoy better and obtain recovery and health, it can be considered necessary and permissible to protect it.Islam has considered it important to cultivate barren and arid lands and to revive environment and even has granted the advantage of ownership to those who bring the land under cultivation.Therefore, man is obliged to try to preserve nature and lifde environment and secure its health.This paper seeks to study jurisprudential protection of environment according to the above-mentioned discussion.

Exegesis has usually been performed by two main methods: Methodical or Systematic, and Topic or Subject. The former has been prevailing since the very early times as most commentators and interpreters have applied it to interperet the Qur’anic chapters.The latter is relatively in his infancy in relation to the former, and though it is found in the words of the Holy Prophet and those of the pure infallible Imams (PBUT), it was the common method of interpretation among most Muslim scholars during the past centuries.During the 14th century, regarding the political and social transformations of the human societies including the world of Islam, most exegesis scholars were interested in the subject method more and more.Martyr Sadr is among those who consider the subject method inevitable for the Muslim scholars in the modern and contemporary world. He has a different view in this context with other interpreters. He believes that the subject method begins to form+ when a Muslim interpreter should begin with the real world before referring to the Holy Qur’an.The present paper is an attempt to study Martyr Sadr’s viewpoint in applying the subject method in exegesis based upon the discourse and speech with the Glorious Qur’an. His interpretation, as he suggests, is based on the Comander -of- The Faithful, Imam Ali (a.s.), in Nahjulbalqa, Calling for Muslims to discourse and speak with the Qur’an, so that in that manner, they should interpret the Holy Qur’an to suit the requirements of each period of the human societies to meet the needs and wants of community while speaking to them.