مجله دراسات فی العلوم الانسانیه
سال بیست و دوم شماره 2 (خریف 1438)

Ibn-khaldun,s social change theory has been often classified as cyclic theoty of social changes that has three stages includes in generation, growth and progress and ultimately regressive and decadence. But, what is inferred by rethink in text of Ibn-khaldun,s Moghaddame, are two different courses,as interrelated to each other, “civilizational evolution” and “cyclic changes of state.Avoiding make absolute his ideas, Ibn-khaldun believes in multilinear or fluctuating evolution of civilization procedure, on the one hand, and cyclic/decadence change of states in the domain of Arab-Islamic civilization of his time on the other hand. It can be argued that cyclic changes of state processes and continues in framework of civilizational evolution, and because of relay civilization on level of state powerfulness, its changes are fluctuating form. Ibn-khaldun,s focus on decadence problem of state in the domain of Arab-Islamic ,can be seen as independent foundation for sociology of Islamic and thired world countries that without mimesis and total dependency to thoritical framework of western sociology, is consentrated on social problems of these countries.

Lying doubt is the most serious doubts about the divine prophets that has long been fueled by resorting to the conspicuity of some verses and traditions. In this paper after specifing concepts of Lying and Dissimulation in terminology and technical expression, analysis four doubt of lying related to Prophet Ibrahim and a doubt of lying Prophet Yusuf (pbuh) and assessed the solutions proposed. In response to the question of lie mixed with Shrek and the Sabian’s Prophet Ibrahim, we accepted promotion of monotheistic position of Abraham’s solution, and in the case of malingering false; he perceives diagnosis disease or its tim by looking at the stars and this solution adjusts with the apparent of verses. And lying about breaking the large idols, is justified by white lie by virtue of dissimulation. And named his wife Sarah as his sister, all traditions are fictional. And in case of doubt or approval lies by prophet Yusuf (pbuh), white lie is a solution and also it was justified by the permission of Allah. Other solutions about all every five doubts are unjustified.

While the era of spiritual education for children in the West is developing as an academic field of enquiry but attention to it in educational system of the Islamic Republic of Iran and in academic researches is inconsiderable; The lack of models and theories for addressing spiritual development in the context of education span development theories that did not include the spiritual. So, there are theoretical gaps to be filled. Accordingly, this research suggests and designs an Islamic model for children's spiritual education based on philosophy of education of the Islamic Republic of Iran and Islamic teachings. For the purpose, in the first section of the paper, the concept of spirituality is explored based on Philosophy of Education of the Islamic Republic of Iran and then three main worldviews in relate to spiritual education for children in the West are explored and critiqued. So according to the theoretical foundations of formal and general education of the Islamic Republic of Iran, the concept of children's spiritual education is explored in dimensions of ontology, epistemology, axiology and anthropology. In the second section of the paper, its educational principles and methods using the Frankna induction is derived.

Navab is a dissident poet and political thinker. He believes that he has responsibilities in relation to the Arab community and the Arabic governments. The present study is an attempt to study rebellion poem in Arabic Contemporary Literature, Assuming that he is one of the political opposition Arab governments, so in this article we will study poetry which was written in the space of censorship prohibition, repression, imprisonment and torture and has entered the community despite crackdown. Particular method of research is descriptive analytical. The writer’s perspective is based on: Subject and content of the poem, is a Motivational and purpose. Also we used deductive and analytical methods, Because Subject paper is the Intellectual, political, and psychological. This study is built the main question; what is the terms and concepts, rebellion poem in poetry navab? The findings show; 1. Protest and reflection that is illustrator poet suffering, which is imposed the poet for against tyranny and freedom of people; 2. Protest poetry is a reflection of dreams revolutionaries in Iraq and other Arabic countries; 3. Concepts human codes are focused on authoritarian regimes and Arabic revolutions and win them over domineering powers.

Traditions and manners of Nuba is part of Egyptian’s culture which is emerged in novelists’ works of Nuba in various ways and most of the times they have been denied and objected; because ignorance and prejudice govern them, is routed in their culture and except in very few cases, they never change. The novel “playing over Nuba Mountains” by Edris Ali is one of the Novels which is clearly analyzed the problem of fidelity to the manners and traditions and of course disaffiliation of the people with external world. It is also illustrated cultural difference of north and south of the Egypt.Hence, present study has studied manners and traditions of the novel “playing over the Nuba Mountains” and analyzed its constant and diverse factors according to the theory of social relationship and alteration. The most important consequence of the study is that novel’s champion, “Ghade”, could break their deep and constant traditions and this success is indebted to Ghade’s unique properties which diversified her from other non Nubi people who were on Malti, the place of the novel’s incidences. The most crucial alterations because of her presence, can be summarized as two main cases: the first one is encouraging the girls of the village to change their appearance and hair style and second one is instructing them how to write and read. Therefore, their theory of life changed.

This study is based on this question, that if it would be required to write a screen play about Islamic and Shiah infallible leaders (Imams), then what would be the suitable model for this. The classic model, in this regard often based on the Aristotle model, is not enough and ideal to present the infallible Islamic characters. This is because it is forbidden to show the face of the Islamic infallible characters in film, and also according to Shiah believes they have static characters in which they are incompatible with the Aristotle’s characterization model. This study focuses on the characterization aspect in screenplay throw the assessment of the technical capacities in classical screenplay aiming to answer this question that how much these techniques could represent the character of the infallible Shiah leaders. The hypothesis of this study is based on this point that the technical capacity of the Aristotle model in screenplay is more proper to show the secular character rather than to represent the holy and infallible character. We have to change the essence of such models founding some new technical capacities and introduce a specific novel model. It has been reached in this study that the characterization models in the Aristotle and Hollywood drama cannot display the Islamic infallible figure, which needs different methods and aesthetic changes. Also, concerning the several problems mentioned in this article, not only scenario writers must look for solutions, but also Islamic scholars, specialized in jurisprudence and Sharia’a, should interfere in resolving the obstacles and suspicions raised in this study, in order for the scenario writer to innovate within a clearly defined perimeter. We also concluded that it is possible to benefit from some of the experiences and innovations in the Western cinema in order to surpass the limited space of our experiences provided that we must expand our creativity potential.

The age of Maturity is one of the most important issues in Muslim Juridical books argued under a specific chapter called "Hijr". Since Muslim jurisprudents (Shia or Sonny) discuss the issue of "Those who are not allowed to use their property" under cited chapter, and an underage is not allowed to use his/her property, Maturity qualifications and age (for male, female and neuter) is discussed in Hijr chapter. The author's Concern here is to make a juridical Disquisition by studding Quranic verses, tradition and Muslim jurisprudent's Ideas about male Maturity through Library methods. Thus there will be a study on the effective words, a probe on Shia/Sunni jurisprudent's ideas to demonstrate that there is no consensus (Ijma) about the age of Maturity for male and a discussion on related Quranic verses to show there is no specific indication of age inside them. After that the author discusses related traditions in nine chapters and herein traditions showing the ages 13 and 15 for Maturity are carefully checked (whether they could be the age of maturity). Then accepting related traditions showing the age of 15 for male Maturity, with regard to the existence of "evidential problems of traditions, lack of implication in some traditions and the dissimulation (Taghiia) in some others (not considering the Famous judicial decree (Fatwa) which is given according them)" has been known incorrect and usage of famous assertion "Consensus (Ijma), reputation (Shuhra) and Acquaintance (Biraah)" has been known Incomplete. [Finally] The conclusion of this research is "no specific age is circumstantial evidence (Imarah) in this issue" and with using "diversity of jurist's opinions, lack of Quranic reasoning and dispersion of the tradition about Maturity" the author tries to omit age from being a subset for Maturity qualities.