احمد عابدینی

There is a great interest in using traditional products in a certain section of society despite what is often produced in modern lifestyles and used by people. This can send a very clear message to designers and manufacturers that redesigning these traditional products can have many important and beneficial incentives for both users and manufacturers. There are many traditional products in any part of Iran and for each of them, in order to discover cultural factors and deep design elements, independent research can be done. However, given the real cultural values of the Iranian people, the design elements extracted can help designers re-think traditional new products.A product contains a combination of tangible and intangible factors. Many non-physical factors are overlooked during most product development processes, and the process of globalization is imposed on users, while diversity in terms of national culture remains strong and we should address the needs of individuals. In fact, consumer’s culture is based on a set of values, norms, behaviors and opinions. Therefore, designers must be sure that the features of a product and its benefits are aligned with cultural values.Design for cultural characteristics has certain features that can be significant for both designers and manufacturers who are interested in designing products based on cultural characteristics. According to the cultural needs, the design elements that are extracted from this research have shown a process for designers.  It is obvious that some cultural features have a greater impact on the design elements and discussing the cultural features and their related design elements can increase the ability of designers.In general, any cultural features can be represented by several design elements. In fact, for many years, artisans, as producers of everyday products for routine life, have had an unspoken duty and that is the manifestation of the cultural characteristics of the surrounding society in the form of elements designed into the products. This means that each product meets the needs of users, but these needs have always been intertwined in the culture of societies. Therefore, intentionally or unintentionally, artisans and producers have been the creators of society's culture in a way, and it is the same to this day. That is, the product is expressing several characteristics of culture through the design elements. Therefore, products with latent cultural characteristics can have an impact on consumer's culture. There are only several modes for this effect. If the cultural characteristics of the product match with the cultural characteristics of the user's community, this can cause cultural synergy in that particular characteristic. But if it does not match the cultural characteristics of society, it can lead to cultural disorders. Of course, it depends on the strengths and weaknesses of the received cultural characteristics (communication quality) as well as the duration of the impact on the user (communication intensity). For example, in the case where the cultural characteristics of the product conflict with the cultural characteristics of society and occur in a short period of time and poor quality, it cannot have a serious impact on the culture of society. However, if the intensity of communication and the quality of communication of the users is high, it may cause deviations in the culture of the society over a considerable period of time. It seems that many products that have become popular among the people today have caused cultural changes in the customs and traditions of societies, especially Iranian society.This research has created a framework to guide designers in designing products for Iranian culture and of course this method can be used in any cultural-based redesign. This study describes how designers can understand culture through traditional products and develop design elements that can be used to represent cultural characteristics that have been established over the centuries. Redesigning traditional products is possible only by examining their cultural characteristics. Through social findings, it can be seen that some cultural features are more common in traditional products and some less so. In addition, there are some design elements in relation to cultural characteristics that show the talent of Iranians in strengthening the culture of society with products, and some cultural characteristics have a greater impact on design elements. There is a difference between the priorities of the design elements for each traditional product due to the cultural characteristics influencing the design of that particular product. Although this study shows those cultural characteristics that designers should know about traditional Iranian products, but this method can be used for emerging cultural needs of other societies.Traditional Iranian products were created based on the cultural needs and beliefs and customs of the people as well as functional needs, and disregard for cultural needs can create anomalies in the culture of society by the products. Traditional products cannot be redesigned unless the cultural and functional characteristics that gave rise to these products are examined. This study aims to create a framework to guide designers in redesigning traditional products based on cultural characteristics for the Iranian people. In this study, the researcher intends to examine his understanding of the cultural characteristics that have influenced the creation of a particular traditional product as well as how these factors influence design practices. This study was conducted using a qualitative method and an interview tool to identify specific traditional products that have a strong impact on cultural characteristics. This study also examines design elements that have the ability to represent cultural characteristics. Thirteen "cultural features" have been identified to produce ten "design elements" that can be used to represent cultural features that are useful for designers to develop products in the future.Through an experimental study, the researcher identified products which could be used to extract some cultural characteristics. It also showed how this process could be developed and applied in the main study. This research shows a process that designers can use to identify the cultural features used in traditional products. The main purpose of the analysis of this study was to identify the themes of cultural features in preparation for the next stage of the expert interview. But before that, all the raw data extracted from the interviews had to be coded. Coding is the organization of sections of text before bringing meaning to information. During data collection, the researcher divided the text of the sentences into categories that were named according to the actual purpose of the participants with a term.Of the eighteen traditional products that are shown to participants (collected by the author and added by participants in total), 6 were more eligible to extract cultural features than the rest because the rest were used by most participants in everyday use. Traditional products that are mentioned in this research are: carpets, tablecloths, Poshti, traditional beds, pottery dishes, Korsi. Cultural characteristics are extracted through interviews with users include: aesthetics, health, hospitality, multiple uses, comfort and tranquility, family centeredness, respect for elders, simplicity, extravagance, blessing, reminiscent, habits and customs and training.Design elements that are extracted through interviews with experts were: function, patterns, form, color, production method, materials, ergonomics, coordination, layout and dimensions.In this study, using designers a special method of design and research is shown that can be adapted and acknowledged by designers when responding to a specific type of design situations. Since this approach is developed by designers for designers, the nature of combining the cultural characteristics of users in the design process can be important and relevant to this research situation.

Badi 'al-Zaman Abu al-'Izz ibn Isma'il ibn Razzaz al-Jazari is a Muslim scholar of the sixth century AH who spent the last three decades of his life in the region of Diyarbakir (ancient Amidia) in Turkey during the reign of three rulers of the Artuqid dynasty and had passed away in 602 AH. He had the title of "Chief of Operations", which meant Chief of Engineers. He is one of the most important scientists and artists of "Sina'at al-Hiyal" who has been in the scientific and artistic field of producing efficient, useful and, of course, wonderful products in his time. "Hiyal" is one of the most practical scientific tools in Islamic civilization, which is the science of the solution to change and launching to meet the various needs of life; from the design of timepieces to solutions for easy withdrawal of water from wells and springs, to the construction of devices that are needed in medicine and have other applications, all are defined in the field of Hiyal. If there are different mechanisms in the devices, this science is close to mechanical engineering and the people who have done research in the field of Hiyal have been mechanical engineers, but in many ways, the science of Hiyal or at least the "Sina'at al-Hiyal" that aspect Art is being considered as part of the history of product design (industrial design) which, by using art and creativity, has identified the needs well and provided appropriate answers for them. Jazari was an inventor and has written a description of his innovations and the development of the innovations of his predecessors in an engineering and artistic way in his book entitled "Al-Jami' Bayn al-'Ilm wa al-'Amal al-Nafi' fi Sina'at al-Hiyal (A Compendium on the Theory and Useful Practice of the Mechanical Arts)". Numerous manuscripts of this book are kept in libraries around the world. Before this research, 20 copies of it were officially introduced by Iranian researchers, and in this research, 4 more copies are introduced for the first time. This book, with other titles such as "Fi Ma'rifat al-Hiyal al-Handasiyya", "Aja'ib al-Sana'ei", "al-Alat al-Rahaniah" and "Kitab al-Hiyal", is apparently the only book left from Jazari, and has 50 automatic devices invented or completed by him, in 6 groups Introduced and illustrated. Elephant water clock is an example of products designed by Jazari that is of special importance and is considered as one of the manifestations of the progress of science and technology in Islamic civilization. This device is an automatic water clock that could display and announce time along with symbolic functions, before the advent of hands clock. This product is an artificial elephant with a four-column palace on the back. A person sits on the neck of an elephant with a hammer in his right hand and an ax in his left, holding two beautiful cups on either side. Inside the palace, a secretary is sitting on a circular platform holding a pen. Above it, two dragons turn their tails around an axis and their heads protrude from the palace. At the top of the palace is a dome and on top of it sits an eagle. The other two eagle heads are visible in the front view of this device, on either side of the person sitting on top of the palace. Above this person is a graded page with 15 cells that represents time. The way this important Jazari’s invention works is that inside the elephant's belly, there is a water tank and a container with a small hole in the bottom floats on this water tank. Gradually, over a period of time, the container fills with water and sinks slowly into the water, pulling down the three chains to which it is attached. This, according to a controlled mechanism, causes the eagle to rotate over the dome and release a metal sphere, which in its path, from the top of the palace, reaches the mouth of one of the two eagles and from there falls into the mouth of the dragon. The weight of this metal sphere causes the dragon to descend, so that the sphere falls from its mouth into one of the two cups next to the elephant, making a resounding sound. Meanwhile, the person raises and lowers his hands to indicate the passage of half-time, the secretary spins on a circular platform, and on the top plate of the palace, the size of the half-unit changes. In the next half of the time, the same thing happens on the other side of the machine. The method of this research is descriptive-analytical and there is a partial comparative approach in the study of samples. During this article, the collected library data and manuscripts of Jazari book have been observed and described and based on these data, analysis and study have been done. The study population of this study is all known manuscripts of the book "Fi Ma'rifat al-Hiyal al-Handasiyya", which led to the identification of new versions of this book. The illustrations of the original shape of the elephant water clock in these versions were examined as much as possible. Out of 24 manuscripts, 11 had the mentioned image, 9 copies were definitively devoid of this shape, and the status of the other 4 copies remained unclear in this regard because did not have the necessary access to determine the presence or absence of this image in them. In the next step, 11 images of the elephant water clock were displayed and analyzed, and by presenting a summary of its illustration in the form of a table, a kind of comparative study was performed. In general, it can be said that 8 examples of this image are paintings with good, average and poor qualities, and the other three examples can only be called illustrations. Also, 3 examples of these images can be defined in the Abbasi International School (Baghdad school), two of which were depicted in the workshop of the court of the Artuqid and the other one in the workshop of the Mamluks. The other 3 copies can be attributed to the style of Indian Mongol painting. It is "Sina'at al-Hyial" that, in addition to the mechanical functions of the product, pays attention to the user interface, user experience, aesthetics, identity and symbolization. This study showed that the international language of Jazari in designing a leading clock in his time, as a scientific achievement, showed the superiority of Muslims, and its installation in the city of Diyarbakir, which is a destination for foreign businessmen and ambassadors, could be a sign of domination of Muslims over other nations. The nations whose symbols were used, namely India, China, Egypt and Iran, were in fact the greatest nations of the civilized world at that time, and in a way, showed the scientific, political and cultural superiority of Islam over these nations. It can be said that the use of many signs and symbols of the world by Jazari, such as the Indian elephant, the Chinese dragon, the Egyptian eagle, the Persian carpet in a completely advanced and progressive product in its time, indicates the existence of product design process in Jazari work, and brings it transcends engineering and closer to the concept we know today as industrial design.

Islamic jurisprudence in different periods is a manifestation of the Islamic Ummah's care for Sharia; A law that represents justice, mercy, and reform. Ways of proving the evidence as a protector of rights, the manifestation of mercy and effective tools, the realization of justice and one of the most common issues in implementation and the most widely used jurisprudential-legal issues are among the most important methods on which the proof of justice depends on justice. But martyrdom, like other Islamic rules and issues, has rules and conditions, one of which is that, if the testimony is proven, is it conclusive news that the ruler should rule according to it? Is number and justice a condition? What are the pillars of testimony? What are the terms and conditions of testimony? How many witnesses are there? Is the testimony of a witness with an oath acceptable? Another question is what will be the legitimacy of proving the testimony of witnesses or the testimony of a witness with an oath? Therefore, in the present article, which has been written with a descriptive-analytical approach, different dimensions of the subject of martyrdom and its rulings and conditions have been comparatively studied from the perspective of different religions of Islamic jurisprudence and by analyzing the opinions of jurists of five religions in this field The proof of martyrdom and its sub-issues have been studied and finally it has been concluded that the subject of martyrdom in Islam .

Applying metacognitive strategies leads to better listening comprehension and optimal use of learners’ other cognitive skills. The purpose of the present study is to investigate the metacognitive strategies that non-Iranian Persian learners employ to comprehend oral texts and whether gender and mother tongue have any effect on it. This research is a field study in which after calculating the item reliability of the questionnaire, data were collected quantitatively through Metacognitive Awareness Listening Questionnaire (MALQ) developed by Vandergrift, Mareschal, and Tafaghodtari (2006). One hundred nineteen adult Persian learners from eight countries participated in this study. Data analysis indicated that non-Iranian Persian learners use problem-solving, direct attention, planning-evaluation, personal knowledge, and mental translation strategies respectively. Furthermore, the findings showed that male Persian learners employ metacognitive strategies more than female learners, even though this difference was not very significant, and that mother tongue has no effect on the use of these strategies. Research findings will help Persian language teachers to take into consideration each group of learners’ preferences and extent of their use, as well as variables such as gender and nationality.

Undoubtedly, moharebeh is one of the most important crimes against internal and even external security. This criminal phenomenon is taken from verse 33 of Surah Ma'idah and is one of the most important Qur'anic teachings used in Islamic criminal jurisprudence under the title of verse of Moharebeh. It is not a secret to the scholars that one of the disputed issues regarding moharebeh is the issue of the quality and manner of applying the four punishments in the holy verse. There are two promises in this regard. A large group of jurists are obliged to change the ruling in the application of punishments, and another group believes in order. The present study is organized in order to answer the same question, which according to the holy verse, how and the quality of the application of confinement punishments, what is the ruling area? And which promise is right? Accordingly, in the present study, in an analytical-comparative-descriptive manner, in order to achieve the desired answer, first a clear picture of the concept of moharebeh and a brief acquaintance with the four types of punishments for murder, cruelty, severance and denial of effort, and then express the sayings of jurists. شد. Then, the evidences and documents of both promises of change and order were reviewed in detail. It became clear that, in principle, the division of narrations into variations and sequences is incorrect and lacks a proper basis. All narrations seek to express a truth. Their difference is merely an apparent matter, and they never have a substantive disagreement with each other. Finally, in spite of the multiplicity of the jurists' tendency towards the word of change, considering the conviction and superiority of the arguments of the word of order, the legitimacy of this word was fixed and preferred. With this jurisprudential approach, the manner of applying the punishment of the enemy is based on the promise of order and proportionality of the prescribed punishments with the crimes committed. The practical and applied benefit of this research is the proposal to amend Article 283 AH. م. ا. Approved in 1392.

The Islamic Shari'a is known for its perfection because it has raised religious and secular issues in its prominent laws. Although the Shari'ah is based on belief and worship, this does not mean that they are worldly affairs and that a large part of Islamic jurisprudence constitutes financial transactions. Most people's disagreements over trade are about the highs and lows of the term, especially when it is combined with ignorance or deception, and the jurists interpret it as "groaning". On the one hand, the present article examines the realization of the subject of the Qur'an, including the background, legitimacy, circumstances, instances and cases of fall of the cucumber in the Khamseh religions, and on the other hand, reviews the reasons and forms of its realization in the transaction and its religious status. Paid. Often cucumber is a legitimate cabbage, but cabbage causes a cucumber that has some proof requirements, one of which is gross cabbage. However, not with change or one of the successors in the position of stress. There are some cases of cucumber but cucumbers do not prove to be stable, such as in cases of cucumber fall.

During the reign of the Prophet of Islam, religious minorities, including Christians, Jews, and Magi, were deemed parts of the Islamic community, and their coexistence with Muslims was implied by Quranic orders, as in verses 8 and 9 of Sura al-Mumtaḥina, as well as the practice and hadiths of Infallible Shiite Imams, including Amīr al-Mu’minīn ‘Alī’s letter of Mālik al-Ashtar in Nahj al-Balāgha, which is a reliable document featuring crucial orders and emphases, such as the observance of social justice as well as compassionate treatment of religious minorities by governmental agents. The Imam points out that religious minorities are obliged to fulfil their duties, such as jizya payments, and that they have rights such as political participation and economic activities in the Islamic society, so as to protect the integrity and development of the Islamic government. In this paper, we study texts of Nahj al-Balāgha to examine Imām ‘Alī’s emphases on the rights of religious minorities.

Defending is to distance and to banish. The goal of defending is to gain the physical and mental security of the community. Defending is one of the important issues of today in the field of jurisprudence and Islamic law and international law, so that the individual deals with the persecution of his soul, personality and reputation. Defending in Islamic jurisprudence and international law has such conditions as the adequacy of defense with danger, military and armed aggression. These two sources are looked differently in some cases. Islam in some cases not only defines the defense as a kind of right but an obligatory duty. And the martyr is introduced as a person who is killed in the defense of privacy. However, it emphasizes the right in some contextual interpretations. The convergence and divergence of the principles of Islam with the foundations of the West begin from this point which is debatable in this study.

One of the tasks of the Islamic state is to recognize the rights of its own sovereigntyand to institutionalize its implementation.The Islamic State, as a rational state, has guaranteed the people's rights from the outset.Of course, this is a way to the extent that individuals, by their actions and actions, willnot be deprived of this salary. Since the rights of human beings, especially religiousminorities in a society and Islamic state, are of particular importance from the point ofview of religion, scholars, researchers and historians have examined it in differentways. The Prophet of Islam (p.h) also attaches particular importance to the religiousminorities existing in the Islamic society in their behavior and behavior and has shownadmirable respect for themselves, and this can undoubtedly be a good model forMuslims.History has been well recorded with the behavior of the Prophet (p.h) and AmirMo'mnan Ali (p.h) with religious minorities who lived under their rule and rule.Therefore, observing the behavior and policies of the Prophet (p.h) and the Prophet(p.h) , the message of Islam can be understood that each person can choose any beliefwith his own accord. However, to Allah Almighty, only religion is the religion ofIslam.Considering the numerous historical examples illustrating this fact, the present studyseeks to examine the history of the innocent family in the face of religious minorities. AbstractOne of the tasks of the Islamic state is to recognize the rights of its own sovereigntyand to institutionalize its implementation.The Islamic State, as a rational state, has guaranteed the people's rights from the outset.Of course, this is a way to the extent that individuals, by their actions and actions, willnot be deprived of this salary. Since the rights of human beings, especially religiousminorities in a society and Islamic state, are of particular importance from the point ofview of religion, scholars, researchers and historians have examined it in differentways. The Prophet of Islam (p.h) also attaches particular importance to the religiousminorities existing in the Islamic society in their behavior and behavior and has shownadmirable respect for themselves, and this can undoubtedly be a good model forMuslims.History has been well recorded with the behavior of the Prophet (p.h) and AmirMo'mnan Ali (p.h) with religious minorities who lived under their rule and rule.Therefore, observing the behavior and policies of the Prophet (p.h) and the Prophet(p.h) , the message of Islam can be understood that each person can choose any beliefwith his own accord. However, to Allah Almighty, only religion is the religion ofIslam.Considering the numerous historical examples illustrating this fact, the present studyseeks to examine the history of the innocent family in the face of religious minorities. V

The rights of individuals have a great importance in Islamic studies. One of the legal issues, which has not been thus far researched independently, is whether or not hermaphrodites can act and serve as judges? Speaking from a legal perspective, this topic is not any less significant as compared to any other legal issues. The subject of justiceship or making legal decision has been a matter of contention and debate among the scholars. They are polarized on this issue. some considering masculinity as a necessary condition, others as unnecessary. This article seeks to examine and investigate this subject-matter from the perspective of jurisprudence, its principles and hadith. Based on the theoretical principles of jurisprudence (Usul), it will be demonstrated in the article that there is no objection to a justiceship of hermaphrodite. As well, from a jurisprudential perspective, we do not have a specific criterion with regards to an intermediate or problematic hermaphrodite (khuntha mushkila) so as to rely on while drawing out a conclusion. Therefore, we should inevitably conduct a research and an inquiry, for this purpose, into the principles of jurisprudence.

Maximization of the share holders` wealth is the main objective in assets and liabilities management which depends on two key factors: risk and return. To attain this, the optimal management of the balance sheet could assist to maximize the profit and minimize the risk. This study investigates primarily the functionality of risk and return, and subsequently inspects their effects on the maximization of stockholders wealth by the means of network analysis method. To realize the proposed balance sheet of Tejarat Bank, and then a Multi Objective model of goal programming model has been applied. In this work, the criterion of risk and return have been estimated as ideal parameters in order to determine the model considering the existing structural limitations. The result shows that all defined objectives except market risk has been accomplished while deviations of all parameters except market risk has been taken into account as zero.

The principle of ‘no hardship’ (la haraj) is one of the most important jurisprudential rules applied in different areas of jurisprudence including acts of worship, transactions and politics. Asperthisrule,thereisnotanyruleamongdivine laws which may involve undue hardship or may cause the duty-bound [mukallaf] to undergo suffering and constriction. Should the duty-bound face any hardship performing one of the divine laws, it is no longer necessary for him to perform it. He is not to blame. There are different manifestations for distress and constriction or hardship. Given the fact that the damages resulting from non-corporeal hardships and constrictions in the present society are not less than physical damages and they may perhaps be even be more intolerable causing the individual irreparable damages, recourse can be taken to the principle of ‘no hardship’ to resolve such dilemmas. Hardship can, therefore, be divided into corporeal and non-corporeal. Although jurisprudents have not made any reference to such classifications, considering the manifestations of hardships and constrictions mentionedin their works it can be said that the principle of ‘no hardship’ applies not only to the corporeal hardship but also non-corporeal hardships such as psychological-mental hardships, social hardship, economic hardship, honor-related hardship and so forth.

This research aims at reviewing the religious jurisprudence of the amount of blood money and the slaughterer’s arbitrary choice, meaning whether the six forms in which the blood money can be paid (camel, ox, sheep, Dirham, Dinar, Yamani Hilla) are still valid or not? Or is it logical that the slaughterer have arbitrary choice over these six forms of payment? According to Shiite Religious Jurisprudents’ fatwa and the Words, the blood money of manslaughter of a Muslim male is said to be in one of the six forms (camel, ox, sheep, Dirham, Dinar, Yamani Hilla). The most prominent Shiite religious jurisprudents believe that the slaughterer is free to choose among these said forms, but the results of this study shows firstly that these six forms of blood money payment are not valid at the present time, rather, what was intended by the religious lawgiver had been some amount of money determined by the Islamic ruler in accordance with Sharia’s references and the era’s conditions to be paid to the slaughtered in order to prevent the blood of a Muslim going to waste, secondly that the arbitrary choice of slaughterer in the form of payment is not logical at present conditions. So it is recommended that the amount of blood money and the arbitrary choice of the slaughterer be revised by the Shiite religious jurisprudents with religious deducing according to present time conditions. The method of this study is descriptive-analytical in which the necessary information has been gathered by studying The Words and reviewing some of the prominent Shiite’s religious jurisprudents verdict on manslaughter’s blood money.

This research aims to present a method for blood money’s (Diyah) calculation and pricing in the current era. Verse 92 of surah Nesa and its revelation bespeaks of the principal of Sharia and paying the Diyah. Diyah’s amount is determined at any time after reconsideration of societies’ and the victim’s interests by the Islamic ruler. In early Islam, the six main affairs of Diyah were confirmed, although most of religious judicial fines in the past were based on the Camel, Dirham and Dinar and when determining Dirham and Dinar, narrations and therefore it seems that in the current era, it is only cash that is the basis for getting the Diyah. This research also benefits from religious quotations and narrations.