At the surface, atomism, which is commonly widespread nowadays, is similar to the theory of indivisible particles and the proof of prime matter depends on denial of the indivisible particle. The present paper provides answers to the following questions: Did the proof for disproving the particles refute atomism.....

To boost advertising effectiveness, the market is segmented into parts according to some indicators. Age is one of the criteria for customer segmentation, so the children make a part of it. The question of this research is whether children can be addressed in commercial advertising from the perspective of Islam? To answer this, we have to discuss it from three points of view. First, commercial advertising output is studied from the perspective of Islam and the West. According to Islam, the ultimate goal of advertising is audience awareness and because of lacking in the power to detect, children cannot be addressed in this kind of advertising. The second is that rationality is the necessary factor in transactions according to Islamic rules and any obstacle in using rationality for the allocation of revenues should be removed. Commercial advertising, by using psychological techniques, conquers the audience’s mind and commands them to follow its dictates. Children, due to their age conditions, are most affected by these ads and because of their pressure on parents to buy products, the necessary rationality for transaction will not be created. Furthermore, people need to have the distinguishing power of choosing a product that conforms with their needs or has priority, so they could rationally allocate the required amount. In the third discussion, the above issue is explained according to the Islamic principle “Beware of assisting each other with evil matters”, together with some instances of negligence of this principle when addressing minors. Finally, based on the reasoning given, it seems that addressing minors with commercial advertising is not that much advisable by Islamic standards.

There is no discord on the legitimacy of delegation of the guardian’ s authority to the executor of last will concerning the financial matters of the minors. Whatever causes heated debate is the proof of the last will executor’ s guardianship on marriage of minors on behalf of their parents. There are three approaches to this problem: the majority of the jurists denounce absolute authority of the guardian in this case; another group of jurists approve absolute authority of the guardian; and the third group of jurists condition legitimacy of such authority to the parents’ clear assertion on the right of marriage. Some jurists, like Imam Khomeini, who have not reached a conclusion from the collection of evidences provided by the above-said three approaches, say no authority for guardian in marriage of the minors is an instance of obligatory precaution. This descriptive-analytical research has reviewed and analyzed the evidences in the aforementioned approaches and concluded that the guardian has authority on marriage of the minors on condition of assertion by the testator.

A madman is someone who does not have the power of reason and understanding and is emotionally disturbed. Aminor is also a person who has not reached the legal age of puberty. According to the new law in paragraph "T" of Article 158, the actions of parents and legal guardians and guardians of minors and insane persons are carried out to discipline or protect them, provided that the said actions are within the conventional and Shariah limits of discipline and protection. In terms of Shariah, discipline is permissible to the extent that it does not cause redness, blackness, or bruises, Otherwise, it will prove the debt. But since the smallest physical punishment, such as a slap, causes blushing, in this case, the punishment goes beyond the specified Shariah limits and causes the actions of the prisoners' parents, guardians, and guardians to be a crime. In this case, the court should determine the punishment for the charge of assaulting the parents, which is obvious, no court should punish the parents and legal guardians and the guardians of the minors and the insane for conventional and usual punishment such as slapping. Therefore, it is necessary to consider laws in this regard according to theoretical issues and executive approach.

The study of narrative and its elements has been reported by lots of researchers of narratology scope so far as they proceeded to the investigation of different types of literary works with a narrative-criticism approach. With the expansion of narrating works the literary-critics theories have been developed including the famous Russian theorist' approach, Vladimir Propp, that proposed a regular method with a reliance on "character". He studied the Russian folklore stories and concluded that each of these tales had a constant structure with constant functions and just characters changed. In over past decades works related to childish literature has a special place and take into account by lots of critics including childish poem, among other types of contemporary literacy, is a "toddler" in the Arabic and even world literature. Among authors and poets interested in childish literature, Suleiman Al-Isa is a Syrian one. In the present research, the elegy "I narrate my childhood for you, children" was selected and discussed using analytic-descriptive method focusing on Vladimir Propp method in the "Morphology of the folk tales" book. After mentioning theoretical discussion, the elegy was studied and concluded that Al-Isa applied important features of narrating elements like character and its function and characterizations that is a base of Vladimir Propp while the context and narrator was stated simply, childishly and easily understandable in order to be understandable and tangible for his addressees, children. In addition to characterizations special for the processing of hero characteristic, the exchange technique was applied as one of the main narrative elements.

The controversial concept of “sighar” in verse 29 of Surah At-Tawbah has always been a focal point in defining the relationship between the Islamic state and the People of the Book. This study, using a descriptive-analytical method with a comparative approach, examines this concept within Islamic tradition and posits that the duality in interpreting “sighar” stems from two conflicting theological-political premises. Findings indicate that Islamic tradition has diverged into two main interpretive paths: the guidance-psychological logic, which sees “sighar” as a tool to exert psychological pressure and prepare for the invitation to Islam; and the obedience-legal logic, which reduces it to compliance with law and public order. By critically examining both currents, this article shows that the Islamic texts themselves have the potential to move beyond this impasse through a third examination knowns as “sighar as a dynamic quality within the dhimma (Dhimma”: the protected legal status of non-Muslims under an Islamic state, involving rights, obligations, and payment of jizya) contract.” This comprehensive understanding, derived from the combination of the principles of “dynamic authority of the ruler” and “contractual nature of the dhimma,” transforms “sighar” from a fixed ruling into a flexible variable, determined by the ruler based on interests and circumstances, ranging from minimal legal obligations to the application of legitimate restrictions.