Muhammad husayn al-Dhahabi is among the Sunni scholars who in his Al-Tafsir wa al-Mufassirun dealt with tafsir (exegesis) and its methodology along with introduction of exegetical books of the Islamic sects, which induced reviewing Imamiyya traditional interpretations and determining the status of the exegetical TRADITIONS of the infallible Imams (A.S.). He believes that many fabrications and interpolations have found their way into the Imamiyya exegetical TRADITIONS, with the "distortion TRADITIONS" being of this type. The TRADITIONS of the Shi'a infallible Imams do not have any exceptional validity and are similar to other sayings and works of the tabi’in (Successors to the Prophet's (S.A.) companions).al-Dhahabi, in his classification of exegetical methods, regards Imamiyya traditional exegesis as among the invalid type and believes that the BATNI exegetical TRADITIONS (i.e., those transmitted through generations of the same family) concerning the Qur'anic verses are also invalid and have been merely used to prove the authority of the Imams of Imamiyya.In the present paper, the viewpoints of al-Dhahabi in relation to the above issues are critically reviewed and responded as to their falsehood.

The hadith "Assa`du sa`dun fi BATNI ummihi wa shshaqiu shaqiun fi BATNI ummihi" and how it relates to the idea of determinism is the issue studied in this article by descriptive analytical method. Ashchr('39')arians, especially Fakhr Razi, consider this narration as one of the reasons why human actions are forced. Akhund Khorasani have considered it as one of the reasons why human happiness and cruelty are inherent. According to many Shiite and Sunni narrators and some philosophers, the meaning of this hadith is the same as the meanings of verses and narrations indicating divine judgment and destiny. for some religious scholars including Sheikh Tusi, Ziya` Uddin Eraqi and Ayatollah Borujerdi, the narration carries the same meaning of verses and hadiths that emphasize the attribution of the primordial knowledge of the Almighty to all matters, including the happiness, Unhappiness, and destiny of human beings. According to the findings of this study, the first view is rejected, the second view is indefensible, the third view is correct, but it can be gathered with the fourth, which has more reasons and evidence for its correctness. Keywords: Happiness, Unhappiness, Sa`id, of Happiness, Shaqi, of Unhappiness, Determinism, Free Will.

Our analysis of Popper’s philosophy of science focuses on his concepts of tradition and situational analysis. These concepts represent innovative Popperian contributions to a historical and hermeneutical turn in philosophy of science that most of his critics, especially Kuhn, fail to recognize. According to his historical view, Popper conceives sciences as a complex of TRADITIONS in continuous transformation and progress by means of rational discussion of theories. In order to grasp the rational progress of scientific TRADITIONS, Popper proposes an original method that he calls “situational analysis”. This hermeneutical method seeks to understand the concepts, hypotheses, actions, practices, controversies and products that scientists made to solve problems in their specific historical contexts to improve the truth content of theories. In addition to his historical and hermeneutical turn, Popper also inquired about the social and political conditions for the progress of scientific TRADITIONS by means of intersubjective criticism of theories and conjectures. According to him, the rational discussion of ideas requires, as necessary conditions, plurality of ideas, intellectual humility, and freedom of thought and communication that can only exist in an open and democratic society. With these considerations, we may say that in addition to a historical and hermeneutical turn, Popper also contributed to a social and political turn in the philosophy of science

The Method of Moulana lalalddin in composing Mathnavi was, explaning and solving the problems which were discusedin Islamic fields several hundreds years ago. these problemes were arised from misunderestanding rational problems, arised from Quran and TRADITIONS has been reach to us from prophet Mohammad (P.b.u.h). In this article we are going to show how Moulana had used some of these TRADITIONS through some examples. As I mentioned in other my works, Moeulana had had followed the method of old preachers who present a verse of Quran or a tradition of prophet or Imams (Islamic leaders) and then explain it. They did not pay attention to the source of story and its wright or wrong. They have just presented the verse to get their results.

After the boom of pharmacological research during the 1950s, mainly as a result of the screening technique, the identification of active molecules, their reshaping by means of pharmaco-chemical drug design, and the creation of extremely efficacious and successful medicines, the pharmaceutical world sought a new source of inspiration. Such biota as the tropical forest, a quantity of plants credited with highly powerful therapeutic activity, seemed to be a resource.As a sort of shortcut, research began interviewing the individuals who, in pre-modern societies, retained the secret of the herbs. Ethnobotany and ethnopharmacology, interested in the traditional knowledge and therapeutic uses of plants of human groups not yet entered into modernity, had hopes that the practice of plants coming from the dawn of Humankind and handled down from one generation to another, one century to another, and one culture from another, and now detained by a handful of healers qualified as traditional by Western medicine, could not only provide the modern world with a cure, if not a prevention to its sores, but also reconnect modern and post-modern societies with their roots and their environment. The recipes and therapeutic arsenal of a wide range of non-Western or non-Westernized cultures were scrutinized. The results of that large-scale enterprise were published worldwide and also stored in such a powerful tool for research as the NAPRALERT database, which can be consulted through the Internet.

The oral TRADITIONS of Turkmens are rooted in its long history, on the one hand, and in the intellectual taste of these hard-working people of this region, on the other hand. These TRADITIONS haven been produced through the efforts of innumerable generations. They were not created only by poets or writers, but mainly by innumerable unknown people during a long period of time. Of course, most of them were filtered and refined, and those which were accepted by the society were preserved, and rest of them were thrown away and forgotten. The TRADITIONS that were handed down to us are very rich and deep, and are very firm and stable in texture. They need to be recorded at the right time and be studied scientifically.This article is the report of a field research in Turkmen Sahra of Iran. The areas studied are limited to Agh Ghala City, and to Aghalteen and Gorgan Boy rural districts, in Golestan Province. This study, after pointing to and stressing the importance and necessary of studying Turkmen oral TRADITIONS, tries to work out some effective and scientific methods for recording and registering, collection, classification, documentation, and academic study of these TRADITIONS. In fact, oral TRADITIONS are considered as live cultural elements which still have particular function in the life if common people. One of the main goals of this article is to gather documents on oral TRADITIONS and preserve the TRADITIONS which are going into decline. In the succeeding sections of the article, a full explanation regarding the definition and scope of the study, the necessity of documenting oral TRADITIONS, and the different kinds of them will be introduced.In general, oral TRADITIONS have a special place in Turkmen culture. Different narrative TRADITIONS (i.e. folk tales, stories, epics, fables, myths, superstitions, and narratives) and non-narrative TRADITIONS (e,g. songs, proverbs, enigmas, folk poems, hymns, long-standing practice, mournful songs, metaphors and similes) show a meaningful and conspicuous presence in each and every part of the people's life. These inssues are fully explained in the other parts of the article. In this is research comparative method, fieldwork (anthropological intensive method), and participant observation have been employed. Above all, interview with well-informed people, the aged and elders regarding different ceremonies, festivals, weddings, night gatherings and parties have been wasily conducted because of the researcher's belonging to the same culture and language and through his familiarity with them. In addition, different written library sources were also used.

One of the recent inquiries in the field of hadith studies is the investigation of transferred TRADITIONS and their causes and impacts on Shi‘i hadith circles. By exploring some TRADITIONS in the hadith collection of al-Shaykh al-Saduq and comparing the textual similarities and also the chain of transmitters, this research attempts to show that TRADITIONS of Jewish origin in the Shi‘i hadith circles are often transferred TRADITIONS and more care and attention should be paid in transmitting and relying on them. However, such TRADITIONS in the Imami School are but few and had less chance of appearance, mainly because the Sunni transmitters of such TRADITIONS were critiqued and the Imams of the household of the Prophet, peace be upon them, stood against the transmission of these TRADITIONS and restrained their effect on the Shi‘i scholars of hadith.

Rain is the mercy of God. By sending down this source of vitality, God has given life to all living creatures. Many Islamic hadiths have dealt with rain and its benefits here and there. They have recommended drinking rainwater which its most important result is curing many diseases. Hadiths have beautifully depicted the connection between rain and spirituality and listed those sins which cause this blessing not to be sent down. But are clouds the source of rain? Or precipitation is done in a layer higher than clouds and clouds act as a sieve. There are some hadiths in this regard which need more investigation. Some regard them as incongruent with the holy Quran or science and reject them due to weakness in their chains of documents. The present paper verifies these hadiths from two perspectives: text and chain of documents.

There have been doubts aboutinclinationsof Arsacids towards Iranian culture and TRADITIONS. Some researchers, in their recent studies, have shown evidence against this idea. In addition to ancient cultural and artistic links of Patria Province with Iranian TRADITIONS and culture, the manifestations of cultural, political and social TRADITIONS of Iranian in the long era of Arsacidsareconvincing evidence against the above-mentioned approach. In this study, we attempted to portray major continuous relations of Iranian old TRADITIONS from periods of ancient Iranian history to Arsacids era. Moreover, we attempt to answerweather or not ancient Iranian TRADITIONS in this period were dynamic and flourishing? Based on the findings of the present research, no significant interruption and disconnection in Iranian TRADITIONS in the Arsacids era could be found. Also, at this period of time, the cultural, political, and social structure of the Iranian society showed special loyalty to ancient Iranian TRADITIONS. However, some of these TRADITIONS passed through Arsacid Iran to Sasanids era. Therefore, it is perhaps more logical to avoid putting extra emphasis on cultural detachment in Arsacids era, and it is better to speak of one historical and cultural progression and continuation.

Among the significan t issues in Fiqlh al Hadith (science of TRADITIONS) to be taken into consideration is the relation between brevity and delineation in TRADITIONS. The foremost principle concerning TRADITIONS is their explicitness and non" brevity. However, for some reasons many of the TRADITIONS enjoy a kind of brevity, which may be categorically divided into two types of substantial and accidental. Each of the above types includes other suhdivisions which are dealt with in the present article, while the most important ways of explaining brevity are touched upon as well.