One of the most important and famous sciences in the field of tradition studies is the study of Rejal (Narrators of Hadiths) which dealss with the narrators’ status to ensure that the narrated traditions (Hadiths) are issued by the infallibles. Mohammad Taqi Shoushtari was an outstanding contemporary biographical evaluation scientific who had critical viewpoint in this field. His Qamoos al-Rejal, in fact, was a criticism to Mamaqani’s Tanqih al- Maqal. Shoushtari criticized the mistakes done by Mamaqani in applying and referring to the former REJALI SOURCES which led to other misunderstandings. For instance, Mamaqani without noticing the differences between the former SOURCES has equally applied all SOURCES while noticing the differences plays an important role in applying them. This article studies the principles and methods of applying the REJALI SOURCES to discover the narrators’ religion and status, narrating from the infallibles, methods of recognizing the common points, the unity of the differences, and the authority of the SOURCES.

Knowing the SOURCES of every scientific discipline is a basic necessity in its scientific usage. In the field of the knowledge of rejal, there are tens valuable and important works that each of them is written in a specific style. Knowing the characteristics of these SOURCES is very effective in more knowing of the transmitters, analyzing and examining the chain of transmitters of a tradition and resolving their difficulties and problems. As an important and enduring work, the book Mu'jam Rejal el-Hadith, among REJALI books, is of great importance in the arena of the knowledge of rejal and knowing the transmitters. Its Usuli, Jurisprudent and scholar author, that during many years was teaching and writing in the field of Fikh and Usul, and by using the traditions of the Infallibles (peace with them), was deducting the divine commandments, in his final years of life, by a great amount of scientific saved matters, written a book in the subject of the knowledge of rejal and recorded an enduring work iv his scientific past.In comparison to other Shi'i REJALI books, this work has superior qualifications. Thus, knowing it is a necessity for religious students, especially for those interested in rejal.

Central justice and the avoidance of any prejudice should be one of the most important principles in the critique and review of texts. But has this principle been taken into account in REJALI critiques? Or has religious prejudice worked in this area and prevented some REJALIyan from telling the truth? This article aims to evaluate the influence of Shiite narrators on Sunni REJALI criticisms in their authoritative REJALI books and has been written with a descriptive-analytical method, and with numerous evidences, states that many Sunni REJALIyoun criticisms of Shiite narrators with religious orientation and Sectarian and anti-Shiite prejudice has taken place and has proved that among some Sunni REJALIyoun, Shiism is a weakness for narrators and in many cases has even overshadowed the stability, goodness and justice of the narrators.

The Kerman region stands out as one of the most significant mining areas globally, owing to its extensive and abundant mineral reSOURCES. Bam County, situated in the southeastern part of Kerman, has historically served as a crucial hub connecting the southeast of Iran with Sistan and Afghanistan, attributed to its distinctive geological and geomorphological characteristics. Enjoying considerable commercial and military importance since the Sassanid era, Bam County has garnered attention in archaeological research as a strategically vital region. The exploration of Bam's archaeological sites becomes imperative for historical governments, highlighting the need to investigate and comprehend ancient centers engaged in metal smelting and mining activities. Consequently, an archaeological survey of the central part of Bam County was initiated in 2018-2019 with the specific objective of identifying metal smelting workshops and ancient mines. This article presents the outcomes of a field survey conducted in the central part of Bam County, shedding light on evidence of metal smelting centers, furnaces, and historical mining activities. The primary research inquiries center around the chronology of mining evidence in the central part of Bam County, the types of metals extracted, and the processes involved in metal mining and metallurgy within this region. Employing field and documentary methods, the research adopts a descriptive-analytical approach. The study identified and examined eight sites showcasing evidence of smelting and slag, one ancient mine, and two active mines. These sites have been associated with the extraction and processing of metals and elements such as tin, zinc, lead, silver, iron, and, to a lesser extent, gold. Notably, the substantial volume of zinc and zinc oxide processing in seven sites holds significance. Although cultural materials for chronological dating were absent in the investigated sites, historical SOURCES indicate that the extraction and smelting of these metals in the region date back to at least the 3rd century AH (9th century AD) and persisted until the Qajar period

Ethical codes vary significantly from one field of study to another. Some of these differences are because of the variety of questions arise in different fields of study or because of range of knowledge in each field of study. Questions and perceptions that are important for many theologians rarely are considered by philosophers. When theologians ask about the concept of "good" and "bad", they consider the relationship between the act and God. But in philosophy, ethical statements are considered at least from 3 point of views: 1) theology, 2) epistemology, and 3) logic. Anthropologists' standpoints absolutely differ from theologians' and philosophers' standpoint, because they put their emphasis on the relationship between ethic and culture. In this paper, various aspects of ethical codes in different fields of study are studied and main approaches of ethical codes are assessed. This study clarifies that all cultures share common fundamental psychological characteristics and ethics are resulted from interaction of culture and common psychological properties. Both culture and ethics are arising from human nature. There are some universal fundamental affairs in the human ethical perceptions which are resulted from universal affairs of human nature. It is true that human being is egocentric, but this egocentricity can be the source of ethics just in interaction with sociality.

There are different opinions about Ibn-e Hebban-e Bosti, one of the famous scientists in Hadith. In contrast with the others in Khelafah, he wrote about the Etrat more than others, so he is called Shia in some SOURCES. But he has some faults by accusing Etrat. Sometimes he praised Imam Reza (AS) and write from successful experience in pilgrimage to his grave (peace be upon him), and sometime he caught the error and illusion in his narrations. Also he weakened some traditions of some special allies of Imam Reza specially Abasalt. This survey is mixed of descriptive and analytical method REJALI references of farighain. It will prove at least some characters of Ibne Hebban such as: extreme religion bigotry, unbalanced personality, scientific ego and different employments.

Due to the importance of Tabriz in various historical periods after the Mongol’s invasion to the end of the Qajar period, as continuously being the capital city or the residence city of the prince, entrance to this city has been reflected in various reports. Most of the foreigners who entered Iran from European countries came from Caucasus Road to Tabriz and reported many buildings on their way. Moreover, this road was one of the most significant roadways for Caravans on the Silk Road, where various residential buildings have been constructed. Alaki caravansarai is one of the most important roadside accommodations in Northwest Iran, and so many reports about it and the quality of its façade decorations can be traced in the travelogues of foreigners who traveled to Iran. Its vastitude and elegant entrance gate nevertheless, this building has unfortunately been neglected and was about to be ruined in the 19th century and afterward. However, the beauty of its entrance gate has gained the attention of many people and has been reported in many SOURCES. Based on the ornaments used, recent SOURCES in the history of architecture have estimated its date to the 12th century and Ilkhanid Abū Saʿīd Bahādor Khan and the Timurid period. These SOURCES based their estimation only on the type of ornaments used on its entrance gate and its probable that the existence of dated artworks of the Ilkhanid period nearby, such as the Mihrab of Marand’s Jame Mosque, has influenced this speculation. This article aims to meticulously study this building in various travelogues, al-Wqafīyya al-Rashīdīyya, and other SOURCES in the history of architecture and discusses the ornament types used and their history. The detailed study of the documents and SOURCES indicated that this building could belong to the presidency period of Ḵᵛāja Rašid-al-Din Fażl-Allāh, and based on his emphasis to establish this building, can be dated 1297-1309. The ornaments, moreover, indicate the transient period from brickwork to tilework which happened in the late 13th and early 14th centuries