فصلنامه فقه و تاریخ تمدن
سال هشتم شماره 30 (زمستان 1390)

The network marketing is a new phenomenon in the field of business administration established in order to eliminate the intermediaries. In the sound network marketing، the stress is laid upon the the chain expansion of marketers. In this type of marketing،various relationships and activities are formed among the pyramid network chains. This paper seeks to study and indicate the jurisprudential activities developed in most multiple relationships while attempting to compare and contrast some titles such as sales، rents، forgery، deputy، and peace، and so on.

The manner of the growth and development of Shi''ism in Iran، i. e.، Azarbyjan، in particular from the Mongul''s inavsion، specially during the period of the dynasties of Agh-Gahayunloo and Ghara-Ghoyunloo، is one of the important historical subject matters and events occured in the history of Iran and shi''ism. Cultural centers of Shi''ism appeared and developed in Iran، and its political domination was established during the Buyyids and the Sarbedarans''reigns in Azarbyjan. This centralization is due to the presence of the Abbasid government rivals and oponents as well as that of the Imams'' companions and adherents as well as that of gnostic and mystic sects and scholars in that territory،specially the role of the mystical schools is remarkable، who guided people through the passage of Shafei Sunnites to mystical Shi''ism while making them interested in the Household (A،S.)، which resulted in their school of thought. As a result، it appeared as a familiar name for the Shi''ites during the Gharaghoyuiloo reign in the 8th century as well as for the government. So، King Ismaeil of Safavi، relying upon that condition، was able to form a comprehensive government based on the predominating Shi''ism school in Iran during the early 10thc.

Contemporary to the Advent of the Safavid dynasty in Iran، the Tabshiri Yasuian groups began to influence in Iran، India، and Ottoman. What caused the religious talkings، discussions، and debates، oral and written، to happen in Iran were the travel-letters of Peter De La Valein. Isfahan، which Allameh Mir Sayyid Ahmad Alavi Ameli provided and composed a rejection and objection against it. Following that exchnage of ideas and its reflections، Pedar Jnon Tadeof Prive''s book entitled «The Mirror of Truth» was summarized by Jiron Khavier while putting it in access of Isfahani scholars، so that the encountering and interviewing of religious discourses should be prevailed and survived once more. In that discourse، it is observed that how the yasuian movements developed during King Akbar of Gurkani reign، during which the culmination of activities of the Tabshiris occurred. In this regard and in relation to the Yasuians'' activities at King Abbas'' court in Isfahan، there is a look at the scientific، religious confrontation of Sayyid Ahmad Alavi Ameli during King Abbas'' Rule.

Transoxania, as one of the ancient, Islamic lands conquered in the first century AH, was one of the important Islamic cultures and civilizations, which are more significant than the two other centers in Bukhara and Samarghand. The Islamic governments ruling over that zone, each of whom was trying to build mosques there, so that the original and beautiful Islamic arts in architecture and decoration should be shown in this manner, as the manifestations of fine Islamic arts there.But few constructions have survived because of the destructive Mongule's attacks and invasions. Those remained buildings, from the governmental periods before the 7th century AH., Include those of Samarghand and Bukhara.In the 8th century AH., and after the Taimor's rule, he and his successors made great attempts to develop their government kingdom in Transoxania, especially in their capital cities such as Samarghand and Bukhara, from whom many mosques such as Bibi Khanum and Toman Agha Mosque at the Shahaendeh Complex, have survived.After the 9th century AH until the late 12th century and the early 13th c,LH., the local governments, even though weak, were able to construct mosques in those two cities such as the Four-minaret Mosque in Bukhara and the Gold-work Mosque in Samarghand. But no new mosques were built in those two cities when the Tezar Russia invaded and occupied there in the I4th/20th c.The effects of Iranian architecture, employed by Iranian architects, from the cities of Iran, i.e., from Tabriz and Isfahan, are observed in many of the mosques in that area.

A condition or provision is a matter related to future upon which the creation or the decline of commitment is relied. Not only are the matters in the commitment- tie clearly stated required to be made، but also those cases necessary to be committed through the norms required for the promise-tie. It is also urged to be committed what is implied from the circumstances within the framework of both parties satisfaction. In lmamiyyeh jurisprudence، the constructive (Banaee) condition is carefully observed، and to prize the discussions before the commitment- tie، there is a special place to consider its condition، which is the fact that both parties come to agreemenet before the contract is made، while it is stated in the main text. In this paper an attempt is made to observe that there is no distinction between the explicit and the implied conditions or provisions. In the nature of condition when it could be said the implication is a tie. when it is established to the intention and in the horizon of soul، in that case- it is urged to be fulfilled.

There are many versions and narratives concerning the overstating or eulogizing and understating or belittling of certain lands or cities in traditional sources of the shi''ites and Sunnites. According to the clear tradition of both groups، a large number of them happen to be false and forged، Regardless certain religious، economic and، social elements and motivations، the most important causes of forgery of such traditions are political. The present paper is an attempt to investigate and indicate the exploitation of the BaniUmavid and the BaniAbbasid rulers of the traditions forgery to achieve their political goals، through presenting historical reports، while analyzing the roots of the elements and motives of the forgery of traditions to overstate and understate the cities and lands.

It is believed that some of the orders have been exposed to change and transformation through the course of time in contrast of the fact that Muslims think of the stability and ever-lastingness of Islam and its jurisprudential judgments. It should be considered that what is called the change of order means that change and transformation of judgment because the Divine Law orders are always fiixed and unchangeable. But what is subject to change and transformation is the subject matter of judgment. The existence and non- existence of every decree is the center and orbit of its actual subject matter including its cause. The cause of an order sometimes is the same as its explicit subject-in case of the transformation of the subject matter، the changed order acts in the benefit of the subject matter. Sometimes the explicit subject is different from the cause of the order، which is true as long as it might include the cause of the order requirement.

After the conquest and settlement of the Arabs in Andolusia، the trend of turning the natures towards Islam began، and through the passage of time a remarkable number of them converted to Islam. The native Muslims of Andolusia were then known as the Musalemeh (new Muslinus) as well as their children who were brought up under the domination of Islam. Later on، they were called Mavalidan. In the late 2nd century and early 3rd century a. h. the nubmber of new Muslims increased، so that they surpassed the Arabs and formed most of the population of large cities such as TolayToleh، Sarghaeta، specially the border line areas. Converting to Islam، Mavalidan expected equal rights with the Arabs، but that important thing was not realized. Because the Umavid rulers and the Arab aristocrats، exerting the discriminating policies such as confiscation the fertile lands and imposing heavy taxes upon them، prevented them from reaching suitable economic، social، and political conditions، These measures had great effects on weakening Mavalidan''s economic status، so that they had to rebel and protest against the prevailing system of government. The present paper is an attempt to study the trend of land ownership and tax-imposing while explaining Mavalidan''s economic status.