Considering Quran and Hadith as the two main sources of the Islamic jurisprudence and religious law, the author proceeds through stoning to death in Islam in this article. With regard to intense reactions of the human rights against execution of this sentence (and similar sentences), the author intends to answer the question that whether it is possible to prevent Islam and Muslims from being weak through execution or non-execution of substituted judgments in spite of maintenance of religious rules?To this end, in addition to investigation of Quran sources and traditions of stoning to death and referring to its historical-religious backgrounds, various scope of valuable viewpoints have been achieved in this connection using request for opinion of the concerned authorities and review of experts’ opinions from prohibition of stoning and non-execution of stoning sentence during the absence of Imam of our time to impossibility of prohibition of execution of such sentence as the divine ordinance.

One of the necessities of the Greater Pilgrimage (Hajje Tamato) is the offering of sacrifice in Mina. The haji must sacrifice an animal for Gods sake. Today, due to the large number of pilgrims, the absence of the needy from the place where offerings are made, and lack of facilities, the meat of hundreds of thousands of sacrifices is wasted and not consumed. The question rais,ed is whether sacrifice is necessary at the present time or not? Does the offering of a sacrifice have only one purpose, or does it have other purposes as well? The present study takes into consideration the reasons put forth by both sides of the argument, and suggests a practical solution to the problem. It is hoped that with the adoption of reasonable and logical methods, the pilgrimage would take place as gloriously as possible, and the present undesirable conditions of sacrament would be improved.

In Kant and the Problem of Metaphysics (KPM), Heidegger shows how the initial image-making power of the imagination is pictorial in the pure image of time. He further clarifies the recognized link between the syntheses and the time-visualizing power of images which is pictorial formative power, which can visualize time. The three syntheses of imagination are replaced with the modes of existence of Dasein. Three kinds of photographs resemble the images produced when the transcendental imagination functions as Dasein. We can address the ways to visualize time by considering Dasein with a photographic preoccupation through 1. A possible look in the form of presentation (a photograph shows an immediate look of a house or person as intuitable this-here); 2. An immediate look of the thing, house, or deceased person, as well as a copy or its reproduction as a death mask; and, 3. The manner of contemplation of a likeness is an immediate look of a being present in the form of representation.

After offering an overview of some of the main themes of Popper’s political thought, the paper argues that his account faces two problems relating to institutions. The first is that while Popper stresses the ‘rational unity of mankind’, and the potential for any of us to furnish criticisms of public policy, it is not clear what institutional means currently exist for this to enable this to take place. Second, Popper has stressed the conjectural character of even our best theories. However, at any point, some theories will have fared better in the face of criticism than others, and they may give us important information about constraints on our actions. At the same time, as ordinary citizens we may not be in a good position to understand the theories in question, let alone appraise the state of the specialised discussion of them. There is, it is suggested, a case for thinking of ways to institutionally entrench such fallible theories, especially in the current setting in which social media play an important role

This article surveys the concept and context of the specific key term known as Baqiatallah in Chapter Houd, verse No.86 from point of view of both the Shiite and Sunni interpreters. The mentioned term holds an economical concept within the general verse, relating to a religiously accepted profit. But since among the Shiites, Imam of our time is interpreted and known as Baqiatallah, in most cases the original concept and reference of this term has been forgotten and therefore its economical function has been neglected. While this article surveys this topic in the interpretive Shiite and Sunni works and texts, it also points to the path through which it has found a second or minor meaning within the Shiite works.

There are two approaches for simulating memory as well as learning in artificial intelligence; the functionalistic approach and the cognitive approach. The necessary condition to put the second approach into account is to provide a model of brain activity that contains a quite good congruence with observational facts such as mistakes and forgotten experiences. Given that human memory has a solid core that includes the components of our identity, our family and our hometown, the major and determinative events of our lives, and the countless repeated and accepted facts of our culture, the more we go to the peripheral spots the data becomes flimsier and more easily exposed to oblivion. It was essential to propose a model in which the topographical differences are quite distinguishable. In our proposed model, we have translated this topographical situation into quantities, which are attributed to the nodes. The result is an edge-weighted graph with mass-based values on the nodes which demonstrates the importance of each atomic proposition, as a truth, for an intelligent being. Furthermore, it dynamically develops and modifies, and in successive phases, it changes the mass of the nodes and weight of the edges depending on gathered inputs from the environment.