مجله مطالعات فقه امامیه
پیاپی 5 (پاییز و زمستان 1394)

Keeping in view the amazing advancements made in telecommunications, psychological warfare has turned into one of the most efficient and most important tools serving the cause and objectives of the states. Psychological warfare is the use of propaganda, threats, and other psychological techniques to mislead, intimidate, demoralize, or otherwise influence the thinking or behavior of an opponent. It is a tactic that aims to demoralize the enemy in an attempt to ensure victory, possibly without bloodshed. It has created a new paradigm in international relationships. Psychological warfare is so important that it can leave much more destruction and impact than a real confrontation because it subverts confidence and in a short time leads to chaos and public disorder ultimately resulting in a country losing its independence and surrendering to the enemy. It is because of this great significance that it is necessary that various angles and aspects of psychological warfare be analyzed. In this study which delves into Quranic verses and prophetic traditions, the necessity of psychological warfare to be used against the enemy has been proven. As well, rational arguments and consensus have been examined in this regard and recourse has been taken to the prohibition of public disorder as a jurisprudential principle to prove the necessity of psychological warfare.

Religious dues is not a jurisprudential phrase but a term used by people in two general and specific meanings. The general meaning includes all forms of Islamic financial rights and the specific meaning includes the financial rights with a taxation nature technically called Islamic tax. This study seeks to examine religious dues in its specific meaning in a bid to explore its reality and nature so that by so doing the concept of Islamic taxes could be further clarified towards creating harmony between economy and culture and finally resolving economic dilemmas especially in the area of taxes.

Jurisprudents have not dealt clearly and independently with the nature of dowry (marriage gift) but the groundwork can somehow be identified in their studies. Thus, the study of dowry is coupled with some complexity in law. Now-a-days, dowry has become a pressure practice to appease the bride's family; thus it has lost its main content and distanced from Shariah. For example, some people are bent to receive a huge amount of money during marriage contract (nikah) while others consider dowry to be a reason for considering women as commodity that can be sold in an exchange for something. They believe dowry is in contravention with woman's intrinsic dignity. These diverse notions are mainly due to a lack of proper understanding about the nature of dowry. In view of the existing signs in jurisprudence, dowry is not an exchange nor is a woman to be considered as a chattel, though the marriage contract is a quasi-exchange contract. In fact, the dowry is a legally endorsed gift given to wife to uphold her dignity.

Plastic surgery is one of the modern scientific achievements. There are two kinds of plastic surgery: cosmetic and reconstructive. The focal question in this article is about the legal and juridical arguments on the legality or permissibility of reconstructive surgery. After verifying the references, it was concluded that all Shiite jurisprudents allow this kind of surgery due to the following reasons:1. The reports on the permissibility of treatment also includes treatment surgery with the reconstruction purpose.
2. The human reason considers it necessary to avert harm as well as the harm that may come from illness that needs reconstruction.
3. The principle of 'no unbearable difficulty' allows us to avert the difficulty of illnesses that requires reconstruction.
4. Necessity is the main reason for permissibility of medical activity (such as reconstructive surgery).
The non-materialization of change in the primary creation as a result of reconstructive surgery is yet another reason for its permissibility.

There is no doubt that Ghazālī is one of the important and notable scholars who left different works behind. Some of Ghazālī''s views such as the fiqh being worldly¡ criticizing jurisprudence and jurisprudents to defend ethics and focusing on the inner aspect of the human being as well as the afterworld have been criticized by Muslim intellectuals. Ghazālī gives precedence to morality over jurisprudence. This article seeks to reread and reassess Ghazali''s perspective on the relationship between jurisprudence and morality. At first¡ it provides a report from Ghazālī''s viewpoint and then it formulates his view and works out a conceptual and theoretical framework of his perspective. In continuation¡ the major and minor premises of Ghazālī''s viewpoint have been assessed.