In pursuit of identity-oriented demands from society, the movement with roots in the contemporary West has been one of the primary stage directors imposing the official policy of art, especially in academic centers, since the Islamic Revolution. This movement, represented in Iran by Seyed Hossein Nasr, had taken steps to initiate artistic movements before the revolution under the management of Farah Pahlavi's office. After the victory of the revolution, the students and followers of this thought, using the religious and mystical language of the traditionalists, introduced themselves as representatives, claiming the society's demands. They introduced Iran's religion, and in the absence of careful assessment and undervaluation of art by the country's administration, they left a greater impact on the country's art policy compared to its scientific and population size. The determining presence of the adherents of this thought, who are often known as experts and not artists, in the country's political and educational institutions confirms this opinion.According to the traditionalists, the basis of their thought is a set of facts that have an all-encompassing historical and geographical scope. About a century ago, the French philosopher Renégnon created this sect, and then it became a school of theorizing and philosophy of art by Kumaraswamy, a Sri Lankan artist and sage, and Shawan, Lings, Nasr, Palis, etc. The school of traditionalism talks about sacred knowledge and authentic ancient traditions and points to a supernatural, common, and universal truth in the heart of religions and calls it "immortal wisdom or "eternal wisdom." The method adopted by the school of comparative theology is of the contemporary era, and in the Islamic world, it is connected with Sufism and local mysticism. It is also tied to the mysticism of the Far East, which is different from Abrahamic religions. Traditionalists in Iran have theoretical discussion under the title of Islamic art and architecture, and by inventing the terms Islamic art wisdom, religious art, sacred art, and holy art, they have created materials that are poetic, emotional, and far from logical and reasoning, and in certain religious and historical matters, interpretation. They have mixed Islamic art and architecture with self-founded, strange mysteries. Some of the traditionalists became familiar with the form of Islamic art and architecture while traveling to the Arab Maghreb, Egypt, China, and India, relying on the backgrounds they had from Christianity and Judaism, and accepted Islam through Sufi sects. Shawan joined the Shazliyya Tariqat in Algeria. Burckhardt believed in Islam in Morocco, followed the Shazliyyah Tariqah, and joined the traditionalists after meeting Schwan. After familiarizing himself with Eastern teachings and focusing on the East, Guenon deals with the tradition, generality, and general view of Hinduism, Christianity, Islam, and Buddhism. In fact, this range of scholars, relying on the philosophy and mysticism of the great religions of the world such as Christianity, Islam, Judaism, Buddhism, Jain, Taoism, and Shinto, consider them to have a common truth and believe in the inner matter shared by religions. It is obvious that the existing traditions in each of these religions and beliefs have undergone changes and developments, and despite the common points or the common essence, according to the traditionalists (al-hikma al-khalida ), they have gradually gone through tremendous differences. The Islamic Sunnah is different from other Sunnahs according to the text of the Holy Quran and authentic traditions. Looking positively at the activities of Western traditionalists, not much fault lies with them because they got acquainted with Sufi sects and different sects in other countries, and they also experienced the mysticism of the Far East and Hinduism. In a way, they reached the unity of religions, and from the angle of art, architecture, and sanctity, they have told stories based on the appearance of the arts. But how can it be accepted that Dr. Seyed Hossein Nasr, an Iranian Muslim, philosopher, and mystic, endorses these strange and incomprehensible claims and is a disciple of the sectarian and creator of the Marymiya Tariqat? The continuation of the trend of traditionalist thoughts and opinions affected the artistic circles and universities of art and architecture in Iran, and we are still dealing with this problem. Criticism of his opinions will open a window to knowing the truth of the art and architecture of the Islamic era of Iran and the world and highlight the superiority of logic and reasoning over emotions.

Belief, along with religious and non-religious duties, are among the most important issues addressed by Sharia (Islamic law). It may be claimed that strong arguments can be put forward for the necessity of believing in the principles of religion. This article seeks to provide an answer to the question raised with regard to the validity of certainty as follows: If somebody adopts a false belief through the recognition of his own intellect, or on the contrary, if somebody, through rational reasoning, denies a belief stablished in a religious community, how can the possibility of his worldly and hereafter punishment be justified based on rational reasoning? By examining the rational arguments and the jurists’ injunctions, we find out that since the validity of a decision is inherent, a person who is firm on a theory and performs actions accordingly, or abandons real and self-evident duties, it is impossible to make the actions obligatory contrary to his decision. Also, it can be concluded that although, in practice, it is possible to force him to show commitment or pretend to do so against his will, it is not possible for him to change his belief. Therefore, if his ignorance was his fault, he will be punished for his fault not for acting according to his belief.

An authenticated and unauthorized funds transfer is one of the most important risks in electronic banking. When an authenticated and unauthorized payment instruction is issued and the bank has no knowledge of the instruction being unauthorized, if that payment instruction has been recognized and confirmed in accordance with security procedures agreed upon with customer, the bank considers the instruction to be authentic and transfer the funds. Under such circumstances, does the bank or another person bear Ziman and civil liability? Depending on the payment method used for issuance of the payment instruction and whether the issuance of such instruction was due to the customer's fault or the bank's or neither, Ziman and liability for damages lies with the bank or the customer or both. This article reviews the concepts of authenticated and unauthorized payments, various categories of payment instructions based on authorization and authenticity, the legal basis of civil liability and consequences of breach of duty under the Iranian law and the U.C.C. The authors believe that in the case of authenticated and unauthorized payments, in principle when the customer has proven the unauthorized characteristic of the transfer, the bank shall bear the risk, unless it proves the customer's fault. Of course the customer should prove unauthorized transfer of the fund.

Heroic literature of Wise of Toos (Firdausi) in his epic work, Shahnameh, is originated from its instinctive and integrated aesthetic language and interpretation as a literary text. Language of the work and interpretation technique of its creator-which is derived from his aesthetic mind- sometime may lead to polysemous texts, impressions and multiple interpretations by anagrams (puns). In the present study, by the aid of literal knowledge, we have dealt with stylistic analysis of illustrators’ various reports concerning to a hemistich from Shahnameh. Within the framework of those illustrations, the semantic linkage of the given hemistich has not been considered along the first part of this verse while ignoring this important point that verse second part is the complement and noting result of the first part and or it has been comprehended superficially and simply far from its deep concept.Study results indicate that through a new semantic stratum, Wise of Toos (poet) displays-by application of metaphor-allusion as a literary strategy-the most hidden archenemy of heroes i.e. self-deception or self-delusion like home foe; an opponent which trims hero’s body rigid in his mind in order to rob his life readily. By quoting a warning from a brave woman who has tested Young Sohrab once and found his weak point-and may not be sacrificed this time by delusion and fantasy of his deceitful self for stoutly body and power-as well as underlining this point that pride and self- satisfaction are deserved for a powerful chivalrous champion like Sohrab, Wise of Toos forewarns (premonition) the reader about Sohrab’s death due to his pride and naivety by a delicate style.

Importance of studying the background of Islamic jurisprudence is not covered for anyone. What nowadays is known as old jurisprudence and rooted in the field of religious canonization is introduced; in fact, a developed form of a system of history which the lessons of previous religions and commons always originated within simultaneous emergence of Islam, as so those installations are excepted from this process. The IGNORANT jurisprudence that was the same system of current law (even if simple) among the people in the age of pagan Arabs especially in the field of business and always within commons, was the most important historic background formation in the Islamic civilization that identified need assessment and introduced.This article dealing with the etymology of subject, analysis and applied manners and customs of the age, is trying to introduce Arabic IGNORANT religious jurisprudence studies, the principles and origins to identify it, and eventually the applicable role in religious Islamic jurisprudence and how to use it in the field.

Migration of Jews to Medina and their interaction first with IGNORANT Arab (Arab-I Jahili) of the area and then with Muslim Arab, apart from socio-political and economic outcomes, brought about important cultural consequences. Therefore, the review of the cultural positions of Yathrib Jews and their cultural interaction with Arab is one of the essential study topics of the early Islamic period. Because these interactions took new forms in the Prophet [Muhammed]'s era, and paved the way for the rising of unique political and social transformations. The authors, while considering structural differences between religious cultures of Yathrib Jews with that of Arab idolaters, will present historical analyses of cultural positions of Yathrib Jews and their interactions with IGNORANT Arabs, Muslims, and willexplain the cultural backgrounds of all conflicting sides in the Prophet's era.

AAccording to present study which was carried out descriptively and analytically, there are certain hadiths that scold IGNORANT Arabian lifestyle after Prophet Mohammad (PBUH) Hegira; since living environment will affect human education. Typical indicators of IGNORANT Arabian lifestyle are: receding from the science, changing the Islamic lifestyle, abandoning the good deeds that someone has been doing for a while, fading religious and moral beliefs, incapability in performing the mottos for God, having no family in the land of blasphemy and being unsafe in the land of blasphemy. These indicators confirm that immigration from Islamic lands towards the land of blasphemy is not forbidden by itself. Actually, it depends on the fact whether it weakens religious beliefs and retreating Islamic lifestyle. Some other indicators of IGNORANT Arabian lifestyle, such as receding from the science and so on, prove that Muslims must follow the orders of religion and increase their awareness wherever they live. Because, increasing his knowledge and practicing religious orders will affect his proper training and behavior. Indicators of not having a family in the land of blasphemy show that family, security, the constant performing of good deeds and etc. also influence the proper training of everyone. Jurists refer to different hadiths about IGNORANT Arabian lifestyle after Prophet Hegira based on cases like: no exile to the land of blasphemy and emphasize on the role of these hadiths on human education.

The educational basis of the Quran is based on the improvement of the behavioral and moral relations of the people of the age of decline. "Nejibit" and "fanaticism" are one of the most pre-Islamic Arabic behavioral attributes that have been reflected in various forms in the verses of the Qur'anic religion. The plot of subjects such as ignorance, violence, divorce, tribalism, multiplication and divorce on property and children shows that the Qur'an sensitively challenges all aspects of the discussion and seeks to eliminate them in various ways. The condemnation of the mistaken audience, the trauma of behavioral harm in the past and the past religions, as well as the explanation and explanation of the position of the Muslims towards other religions, forms the scientific logic of the Qur'an in educating the people of the age of decline. The characteristics of neurotic neurosis with the same indices are also observable today, although its structure has been adapted to the present day. Modern nervousness in the age of technology has kept man in riots such as racism, violence, war, murder and looting. The Quran, in its educational fundamentals, provides humans with thoughtful ways to pass through the vices and attribute virtues. Absolute acceptance of the sovereignty of the sacrament, the rejection of the rule of folklore, the obedience of the Prophet of God, the reliance on individual virtues, the negation of worldly and divine ignorance, the rejection of selfishness and cobraism, the emphasis on tolerance and the educational elements of the Quran is about the issue of the prohibition of ignorance, It is also on modern nervous system.

This article, in two separate parts is dedicated to review the history of desecration in hadith and history, and Sireh Masuman in encounter to desecration. Hence it tries to show that always there was a group of dissidents who endeavors to stop the Invitation to the right by using desecration against masuman and their Teachings. By reflection on the sireh masuman we can find the way of their encounter to these desecrations.This sireh can be our guide in finding the due way of encounter to desecration and avoiding any retaliation approach, which is one of the targets of that group of dissidents. In addition, this sireh can be our guide in making a Distinction between IGNORANT dissidents from selfinterested ones. The sireh masuman teaches us that we should be aware of this distinction and any of these groups should be treated as a separate one.