فصلنامه فقه و تاریخ تمدن
سال نهم شماره 35 (بهار 1392)

The purpose of this study was to investigate the relationship between cultural and social identities as it relates to their beliefs in the Hijab. This article is the result of research work done using a questionnaire type survey with stratified random sampling among 380 female students at the Islamic Azad University of Mashhad during the second semester of 1391-1392 school year. To ensure the validity of the questionnaires, Cronbach’s alpha coefficient was used for formal validity, stability, and reliability. The study had a coefficient of 0.717 on the Cronbach’s Alpha. In this study, the final scale of social and cultural identity and other relevant identities including: religious, ethnic, personal, collective, family and national, the dependent variable component was their compliance with Hijab. Students tend to believe there is a direct relation between their identity and Hijab. Pearson’s correlation and multiple regressions were used for analyzing the data. Hijab of belief as the dependent variable component compliance Hijab, Hijab tend to believe the Hijab, consequences Hijab by a researcher made questionnaire was assessed and measured. For analyzing of the data, Pearson correlation and multiple regressions is used. The results show there is positive relationship between cultural identity and community with the belief the Hijab. Also, some aspects of cultural identity and social, national identity, religious identity and common identity and values, family identity and ethnic identity believe there is a positive relationship with Hijab. Multiple regressions analyzes show, the explanatory power of the regression model is 525.0., Which means that 28% of the Hijab belief [4] change based on the variables of the model and the remaining 72% is explained by other variables outside of the model. The changing religious identity and ethnic identity, social identity and cultural dimensions of variables most influential on amount of Hijab believes.

Tolerance and sense of tolerance and orientation of terms that are valid in today’s literature, the term “tolerance” is interpreted to mean uninhibited and not braced. The term tolerance is the act of nonintervention in preventing or allowing the intention of applying the knowledge or belief that is not accepted by even a friendly person. Some Western thinkers are trying to rely on ontological, epistemology, tolerance, humanism and modernism to reclaim legitimacy. Those Western thinkers exploit different interpretations of religion, all the while seeking sanctioning. This word has none of these principles or sanctity that makes up the term. Islamic teachings of tolerance and acceptance are, conditional and limited, within the tolerance of Islamic Sharia law and morality tales. They are meant to coexist, and compassion of the Islamic religion and tolerance. Tips about sinning are aimed to punish rights, ignoring concepts, maintaining personal and individual issues of divine sovereignty and the right to fight bullying and anti-acceptance.

One glance at the life of Abu Hamid Ghazzali, two different time than sit in his intellectual life. Before fleeing from Baghdad and the choice instead of Nizamiyeh Schools, seminaries and the famous monastery of Sofia (approximately 488 AH.), Abu Hamid as an expert jurist, philosopher and theologian of the Ashari is critical. The Ghazzali After leaving Baghdad and Nizamiyeh Schools, and escape from the noise of their As a Sufi mystic and religious at the same time appear the last two decades of his life so that it takes a certain color of Sufism. This paper examines the factors affecting the evolution of the intellectual life is devoted to Ghazzali. The findings of this study suggest that this development is not age-Ghazzali feedback political situation (as is often believed), but mostly he has achieved normal intellectual foundations.

There is no doubt that all religious rulings revolve around some rational analysis of interests and losses, and each halal rule (i.e. allowed) has some sort of evident or hidden wisdom while each haram rule (i.e. forbidden) is due to some sort of corruption. On the other hand, when personal and social interests meet, for various reasons the social interests is given higher priority and personal interests rank only second to that. Thus all legal experts and jurists believe that an Islamic government may in cases of necessity and in order to protect social interests override personal proprietorship and expropriate properties when needed. Of course there are other religious permissions for such an act by an Islamic government, including the rule of “critical necessity” or “prevention of loss”, that may be discussed separately. However, justice requires an Islamic government to compensate the losses inflicted to owners of expropriate properties by paying them a fair price for the expropriated properties. That is because legal experts and jurists hold the same opinion that the social interests have priority over personal interests for some reasons, while at the same time the social expenses must paid by all people and it is not fair to let certain individuals bear such social burdens at grave personal losses.

Tis, the most important harbor and commercial center of the historic district of Makran. There are remnants of the ancient monuments of great historical importance and is available for, ancient historians and geographers and his books have mentioned the importance of the commercial port. Tis, the Sasanian era and was considered the head of the harbor west of Makran was Seafood Seasoning. Tis the early centuries of Islam as a small but important port on the southern coast of Iran is mentioned, and one of the most important ports in the Makran coast are gone Sea traders through the East African ports of call as well Hindustan been associated. Tis, the season of growth and prosperity during the reign of the Seljuks of Kerman port was listed as historical sources of growth as well, from the island of Hormuz into the business perspective, as well as a center for the buying and selling of sugar cane and the Makran spice road is a major commercial routes. The Portuguese were the first colonial country, in the year 912 AH Makran Sea were attacked and entered tees, Later they found the English conquest of the region, with the arrival of Europeans to the warm waters of the South free of and declining production and export Paniz* And the ports of the Persian Gulf and the islands of Kish and Qeshm boom began in the late Safavid Port Tis lost their importance in the Makran coast So that today the commercial port to anything but a small village there. (Or today, the commercial port name is left except a tiny village) *Paniz: red sugar, cane juice.

Despite clarifying on all sorts of conditions under articles 232 to 234, the Civil Code has not ruled on the necessity of clarity of conditions, recognizing as a breaker of the marriage contract only that type of unclear condition that results in an absolute ignorance towards the exchanged rights. This way those unclear conditions that do not result in an absolute ignorance towards the exchanged rights, or in contracts such as marriage in which the exchanged are not the major parties of the contract composition, have been left unclear. Some jurists and authors of law have recognized unclear conditions as a definite waiver any contract, including marriage, according to reasons and statements that will follow. In contrast, some other jurists and legal experts believe that unclear conditions not a waiver of contracts, and as such are valid. Perhaps this opinion may be attributed to major jurists of the time. The authors chose another opinion while studying the topic. They came to the conclusion that if the unclear conditions of a marriage contract are such that their ignorance cannot be dissolved in any way, they are in fact void and without effect. But those unclear conditions that may be put out of ignorance are acceptable and may be put to effect. Conditions such as transfer of up to half of a husband’s assets, forced monogamy of the husband during marriage, absolute substitution rights for the wife in getting divorce, and payment of marriage portion when the husband is financially capable all have some unclear aspects, but their inclusion in a marriage contract is free of any problem.

The present paper focuses on the approach of various legal systems including the dynamic jurisprudence of Islam and Shi’a in particular towards the complicated legal and religious aspects and the rights created due to genealogical relations created by embryo transfer. When the jurisprudence of Shi’a Moslems cares for the smallest and slightest details of each topic and provides answers to all questions posed, what would its attitude and answers be towards this topic?