JOURNAL OF HISTORY OF CIVILIZATION AND JURISPRUDENCE
Year:2008 | Volume:4 | Issue:16|Papers Count:9

The land of Andelus, i.e., The remotest western zone of the Islamic Empire, has had many ups and downs, but due to its long distance, it has attracted the least attention of people, The Muslims in Andelus, whether in architecture or in fine arts such as ceramic or tile making, in textile weaving, carpet weaving, ivory work, metal work, calligraphy, and the like, have undergone a lot of difficulties. It is noteworthy that the Muslim commanders-in-chief have had a great contribution to this matter, for they were the real supporters of these artistic affairs. Nowadays, many samples of these artistic works can be found in many museums and in other public places in Spain.A number of ceramic works such as plates, bowls, long-necked pots and pottery painted with the pictures of birds, plants, and calligraphic work in Iranian style, and silk embroidery cloths with golden threads, and marginal-sewn with gems in Maryeh, Qartabeh, and Maleqeh in Isbilieh of Qarnateh and at Mercieyyeh, have been discovered.In addition, Andelus rugs with the pictures of birds, animals, and natural human beings were woven over there. The same decorative paintings were also engraved into ivory gifts.In general, at the end of the seventh and eighth centuries A.H., the artists in Andelus ornamented metalic and decorative things with calligraphic and plant decorations. Calligraphers coined another calligraphy called Maqribi, instead of Kufi writing, which was well-known all over the world of Islam.

In spite of the introduction of cloning as a new phenomenon, it has existed On the earth since the beginning of life on this planet and it has played a vital role in the reproduction of young among the creatures, particularly in agriculture.At the same time, the discovery of human cloning event is one of the experimental sciences as well as one of the challenges and bottlenecks of the present century which has involved the minds of many religious and ethical thinkers as well as intellectuals in different areas of human knowledge so far.In Islam, human cloning under Shi’ a viewpoint based on the Quranic verses and Traditions is the dictation of wisdom and is a principle and there is no prohibition for it per se, for according to this Quranic verse: ”Haven’t you seen what you have Planted? And are you planting or we are farmers?” (S. The Event: 63-64) Clonation has no opposition with the concept of creation and man is a cause for the reproduction of young and the producer of situations, but the total and complete cause in creation is God. But under the secondary rule, it is not permitted and it is forbidden in action, for this act influences man’s nature and man’s relations and, in a broad sense, it distorts the order of society.Studies on clonation brings about no problem as far as its advantage is more than its damage. But the use of fundamental (stem) cells is forbidden for remedy, for this act requires the separation of a safe part of the body to transplant it to other body.This paper is an attempt to use a descriptive, analytical method by studying library and internet documents as well as Quranic verses and jurists’ comments.

With respect to delay in money payment, this question poses itself how much the man-in-debt due to inflation or due to money-worth reduction should Pay to fulfill his promise and liabilities.This paper is an attempt to examine these two cases according to the Article and to the concensus of the religious authorities. The Article Note of No.1082 asserts that besides the dower in other money debts the man –in-debt must pay the money according to the par value of the paid time. No agreement is found among the early and later jurists, but the present religious authorities argue on this quest. Most of them observe that, in case of inflation or delay in payment, the money value must be paid at the payment time.Under law in case of money debts under any conditions, the debt must be paid according to the paid time.

Islam has a special attention to justice and other aspects of social affairs. This paper intends to observe those aspects of jurisprudential orders that play important roles in the realization of socio-economic justice. Of course, these orders by themselves are not able to secure the social justice, but their exertion and practice can meet this social demand. The paper also makes an attempt to respond to this question: What has Islam performed to meet the socio-economic justice.This article tries to study certain approaches to achieve this end such as Fair allocating facilities, structural, cultural and social transformations, taxes, the specifying of a part of incomes to low class of society, helping the relatives, eliminating class and racial discrimination, securing incomes, changing the investment applications, exerting equality and equity, etc.Later, the paper proceeds to investigate the injunctions and orders that should be applied to secure the achievement of the fair goals.Finally, it numerates their necessary orders as follows: Defending the working class rights, preventing from intermediaries and dealers interference, disseminating information, preventing from hoarding wealth and social essentials, etc.

There are two main discussions and arguments on the jurisprudential studies of sports. First of all, the paper seeks to study the jurisprudential order on harmful sports and the possible harms and dangers occurred during the games, along with the explanation of different kinds of damages and injuries during both individual and collective sports games.This part of the article is based on the non-harmful rule, through which the prohibition of harmful sports and injuries caused during sports games by the athletes as a rule is proved.Later on, the paper proceeds to examine the non-surety or warranty of the guilty player as a specific case of the above rule, which is one of the most important jurisprudential principles as the non-warranty of the sinful athlete and the satisfaction of the injured player and the admission of the possible injuries happened during the atheletic operations is concerned with the rules of the sports game.

In the course of history, cultures and civilizations have always interacted and been influenced by each other in different ways. The interactions have sometimes been direct and at others indirect. Most of the time, these relationships have been peaceful and developed through cultural, scientific, and commercial interactions among experts, elites, professionals and businessmen in the first place. Then, the outcome was incorporated into the whole community, and would be part of the culture and civilization in that region. In many other cases, the beginning of this process was through military confrontation and war between two nations. After the war and settlement of the dispute, the interchange of the intellectual, scientific, and cultural achievements of the victor and the vanquished nations would start and the two opposing nations came closer to each other. A very important point to note in all these interactions and exchange of findings is the place of translation and translators. They played a very significant role, in individual attempts as well as in organized manner in different translation movements like those of Iran, Islamic world, Spain, Sicily, etc, and tried to establish and facilitate the relationship among different cultures and civilizations.

This paper is an attempt to study the economic conditions of the country during the rule of King Hussain of Safavi as well as the results of socio-economic policy during the rule of King Abbas I, which appeared at the time of King Hussain. In spite of the negative effect of those policies on the society in Iran, the economic power of the country was so firm and steadfast that nobody was seemingly aware of its gradual decline and distortion until the attack of the Afghans. But after the aforementioned Event, this decline and distortion manifested itself clearly enough to prove that the general corruption and deviation and agitation in economy In the late period of the Safavid dynasty was one of the great factors of the fall of that government.

Mazanderan has been exposed to influence and been the center of attention concerning the origin and growth of numerous religious doctrines for several centuries. The first natives of Mazanderan (Cassis, Tepoories and Amards) used to worship the phenomena of Nature. Later, the Diwan creed or the worship of lightness and the sun prevailed over there. Afterwards, they came to believe in Zoroasterism. Zoroasterism survived by the end of the third century AH in some areas in Mazanderan, Finally, Islam introduced itself in that territory and encouraged people to convert to Islam willingly and peacefully, along with the efforts made by the Alavids Activists. The first schools of Islam prevailing among the people there were the Sunnites, and the Hanafies. In later periods, the Mazanderanis developed the Zaids Shi’ ism and the Twelvers Shi’ ism.The continuation and development of Shi’ ism occurred due to The interest of people in justice and equity in society established by the Alavids Activists.This inclination took place first by the local governors followed by the natives such as the Mar’shian Sadats and the Padoosbans of Rooyan and the Rustamdad (Noor and Kajoor).