The present paper shows that al-Tusi proposed a new explanation of revelation in Islamic political philosophy AND transferred reason-revelation relationships to more practical domains such law, law-making, AND politics. The paper also focuses on the topic of parallel logics in his book Akhlaq-i-Naseri because al-Tusi compares al-Farabi, ibn Muskuyah, Avicenna, Asasiin. What makes Akhlaq-i-Naseri original is his division of wisdom into theoretical AND practical, defining each of these, AND proposing a branch of knowledge equivalent to wisdom which he calls 'fiqh'. The origin of these two types of knowledge is reason AND revelation which is owned by the prophets AND hakims. Out of the relationship among reason, practical wisdom AND hakim, on the one hAND, AND revelation, prophet, AND fiqh, on the other hAND, arise the concepts of SIASAH (politics) AND SHARIA (law). Al-Tusi in Akhlaq-i-Naseri explores in detail the nature AND relationships between reason AND revelation, civil wisdom AND fiqh, hakim AND prophet, SIASAH AND SHARIA.

Hadiths of Velayat-e-Faqih, Najaf School, Qom School, Imam Khomeini; Ayatollah KhoeiIn a comparative analysis of the causes AND contexts of different readings of the jurists of Najaf AND Qom schools from the hadiths of Velayat-e-Faqih, four main factors are obtained, which are: 1. Textualism 2. Customary explanation of texts 3. Concrete ijtihad 4. Criteria of SHARIA intentions in Qom school. 1. Central industry 2. Rational realization AND multiplication of probabilities 3. Mathematical division 4. Lack of criterion of SHARIA intentions in Najaf school. A case study of the hadiths of Velayat-e-Faqih shows that in the thought of Ayatollah Khoei school, these hadiths fail to prove the absolute authority of Velayat-e-Faqih.But the same narrations in the school of jurisprudence of Qom prove the leadership of the leadership for the jurist

This article is about human dignity influencing strategy AND positive AND negative role in understANDing the provisions of the search AND expression of its role as evidence AND proof a believes in the concept as inherent feature derived from creation of man as legislation draws red lines that SHARIA should not pass it. Respected jurists must be understAND comply with the provisions for its normative.

Ads today form an important part of media production. The general rule is that a program compiled AND selected by a religious medium containing news, propagANDa, education, etc., contingently contains useful AND constructive messages for the average audience, in other words, if not useful, at least Not harmful. This exploratory research has devised a comprehensive model design for the effective monitoring of the media propagANDa. Shari'a is a process by which all affairs in the media are monitored by SHARIA observers, so that advertisements delivered to the audience do not contradict the stANDards AND templates for a religious media based on Islamic law. For this purpose, after selecting the variables approved by the experts, after the exploratory factor analysis, five influential components of the Shari'a media were discovered. In order to investigate AND study the effect of the discovered components, 400 questionnaires were distributed among the media audience AND 386 were collected using the equation-solving method the structure was approved by using the graphic imus software. The obtained model of modeling AND the analysis of relationships indicate that the five components of spiritual achievement of propagANDa, normative system, media basket, value norms AND media monitoring in this regard are influential.

In today's world, described as a global village, countries inevitably need to expAND their interactions, collaborations, AND international relations with each other. No country can claim to be self-sufficient, as thriving in the new global order is virtually impossible without transnational ties. States must regulate their relations with the rest of the world; Islamic states, additionally, must consider SHARIA frameworks AND norms when forming their international interactions. The term "governing rules of international relations" means that Muslims must adjust their relations with non-Muslim states in conformity to these guidelines. Given the gap in research, the present study employs a descriptive-analytical approach AND problem-oriented perspective to explore the written Islamic heritage. The findings indicate that according to SHARIA teachings AND the opinions of Islamic jurists, four fundamental principles can be considered as the foundations of Islamic international relations: 1) The Rule of Dignity (Karāmah), 2) the Rule against Defamation of Religion, 3) Rule of Denying Means (Nafy al-Sabīl), AND 4) Rule of No Harm (Lā Darar) with the Rule of Obligation (al-Iltizām) also being a subset AND function of this rule.

SHARIA punishments were a title that in the past was considered a mystery in law; However, when the recent Islamic Penal Code, under the title of prescribed SHARIA punishments, explicitly included it in the text of the law AND imposed conditions on it, the nature of the definition AND the determination of its instances became doubly important; An important matter that has not been addressed by the legislator AND his assistants, nor by the few AND limited efforts of the jurists, has reached a definite AND consensus conclusion about its examples! This article is another attempt to find examples of this institution, which undertakes a more extensive exploration of the jurisprudential background of this discussion, carefully separates the limits AND punishments, examines AND categorizes different sayings in the number of limits, AND tries to find examples of predestined punishments. Draw out from the opinions of the jurists. Finally, he takes a comparative look at the jurisprudence AND the law of punishment AND reaches different AND astonishing conclusions about the examples of prescribed punishments in the Islamic Penal Code

The taste of Shari'a, which refers to the style AND context of the Shari'ah in forging rulings, AND includes the basic criteria of Shari'a in legislating AND forging laws, is one of the matters considered by jurists in deriving AND evaluating rulings. The purpose of the study is to explain the examples of the taste of SHARIA in Imami jurisprudence AND to clarify the basic criteria of SHARIA in the matter of legislation with an approach to the life of Imam Reza (AS) AND the opinions AND speeches of the Supreme Leader. Method: This study has been conducted using a descriptive-analytical method based on library resources. Results: The findings of the research indicate that the most definite principles considered by the legislator in forging rulings are: 1. Observance of expediency. 2. Being rational. 3. Being fair. 4. Observe facilitation AND easiness. 5. Do not provoke emotions AND prevent conflict. Conclusion: From the study of the narrations of Imam Reza (AS) AND his practical life, it was obtained that he has referred to the examples of the taste of Shari'a in several hadiths AND has always tried to act according to the style AND context accepted by the Shari'a. Considering the statements of the Supreme Leader, it was also found that the taste of SHARIA has a special place in his thought; In such a way that each of the mentioned criteria has been reflected many times in his speeches AND referendums AND has been considered by him in various fields.

Of alleged Islamic mystics, there are few who have been negligent of SHARIA AND have sometimes established their aversion of SHARIA on reasons. In this descriptive-analytic research, I analyze such aversion, aiming to consider certain deviations among the Sufis AND mystics from compliance with SHARIA. Their grounds for aversion of SHARIA include the following: (a) the truth is not in need of SHARIA, which is explicitly or implicitly indicated by some of these mystics; (b) the guardian of the saints is contrasted to the prophethood of prophets. Certain pseudo-mystics cite hadiths attributed to the Prophet to talk of the infallibility of the saints in the sense that everything is permitted for them; (c) a sacred goal justifies the deployment of non-SHARIA means. Thus, they believe that certain mystics made love to hANDsome teenage boys not because of personal lusts, but because of seeing the divine beauty in their faces, AND (d) intoxication removes religious duties. This applies mostly to the so-called “the sane of the insane” whose reason is taken away from them by God AND are thus set free from duties.

Sufism who often considers three categories of SHARIA, spirituality AND truth as a single AND indivisible concept believe that the SHARIA is beginning to enter the law AND; they also count spirituality AND truth without SHARIA as heterodoxy AND atheism. Moreover, Sufism regards SHARIA as a guidance, piety AND reliance on Allah, without which one cannot attain the spiritual goals. Molana Jalaledin Mohammad Balkhi is mystic of seventh century that likens the SHARIA to a cANDle without the light of which, it is impossible to conduct spirituality AND get the truth. He insists in his writings about the discrepancies in these three categories AND the obligatory of performance AND observance of SHARIA principles, beliefs AND transactions of SHARIA, spirituality AND truth. The present paper aims to separate his comments in context of his belief AND also have an overview on the tenets of SHARIA AND favorite AND their mean.

The realm of SHARIA as the boundaries of the Islamic legal system AND the domain of the secondary practical precepts is a topic which has been addressed by theologians, traditionalists AND jurisprudcnts.Two minor AND major approaches to determine the domain of Fiqh precepts have created part of the debates AND negotiations of theologians concerning the minor AND major religion. Although tradition in a general sense has been referred to as sayings, ,acts AND assertions of the Infallible for the approval or rejection of SHARIA in comparison with certain individual AND social domains, the verbal traditjon has been mainly referred to AND action AND assertive tradition have practically been neglected. The present article tries to examine the reasonability AND emergence of acts AND prove that the acts of the Infallible are reasons AND emerges on the basis of religious precept, AND this reasoning is of a rational type, AND sometimes reasonability of acts is more powerful than the emergence of the words.In the event the acts of the Infallible should have an emergence in the religious precept, then in view of the fact that he has different acts, including natural AND ordinary acts, mundane act, canonical act,... in the life, the SHARIA may be considered to extend to various domains of individual AND social life, thus defining AND determining the boundaries of the legal system of Islam.