فهرست مطالب حجت الله بیات

The possibility of sciences interacting and exploiting each other is one of the topics of the philosophy of science, and jurisprudence is no exception to this rule. Therefore, jurisprudence also requires the use of other sciences in different fields, especially in knowing the subjects of jurisprudential rulings, which has a wide scope. However, this article only deals with the mechanism of jurisprudence's use of intellectual and narrative sciences in knowing customary subjects and according to the necessary stages in knowing the subjects of jurisprudence, in each of these stages, it has dealt with the sciences and how to use them. The result suggests that jurisprudence can be used in the stage of identifying the type of the subjects, in terms of whether or not it is prescribed by Usul, in terms of the Shariah using some sciences such as tafsir and hadith, in the stage of distinguishing the subjects from tafsir, hadith and history, and in the stage of distinguishing the concept and nature of subjects from intellectual sciences such as logic and narrative sciences such as tafsir, hadith as well as sciences such as statistics and new technologies.

Persuasion as a process of intelligent influence has several methods that have been used in religious propaganda. Since some methods of influencing the audience are not ethical, their non-use in religious propaganda is a priority, and therefore this research has sought to answer the question of which persuasive methods in religious propaganda are widely used and used. How many of them are in line with the Qur'an and hadiths. According to the mentioned method, it was found that reasoning, repetition, creating hope, creating fear, creating need and citing celebrities have been used more than other persuasive methods in religious propaganda. From the Quranic analysis and narration of these methods, the alignment of the dominant methods in religious propaganda based on verses and hadiths was obtained. Of course, from the Qur'anic point of view, reasoning is insightful, logical, simple, clear, and selective. The intended repetition of hadiths is far from exaggerated, commensurate with capacity, and far from imposing a message. Creating hope and creating fear is balanced and away from immoral forms. Creating a sense of need is commensurate with the capacity and away from false desires, and citing celebrities is based on their expertise and the audience's right to choose.

Rituals in any culture are an opportunity to objectify the beliefs, values, and norms that people have learned and believe in that culture. Religious rituals have an important share of the rituals of any culture, in Islamic culture, especially Shiite, the rituals honoring the Ahl al-Bayt have a special place among religious rituals, and they are considered as the most important socio-cultural assets. Muslims should, always respect the Ahl al-Bayt of the Prophet (pbuh), who have a high status and sanctity in Islamic culture. The commemoration of these holy personalities is in the form of rituals that are held on the occasion of: feasts and deaths, prayers, blessings, pilgrimages and memorials related to them. This cultural asset, due to the dynamics of culture, is constantly evolving and developing. However, like other social reserves, it needs protection and prevention of plague. There is no doubt that these rituals must be practiced within the form of religious standards. In order to be safe from personal and unprofessional dealing with cultural developments in the rituals of commemoration, we need to set some criteria. This current paper tries to extract the criteria of legitimacy of the rituals of honoring the Ahl al-Bayt (PBUH) through using verses (of the Qur'an) and hadiths. These criteria are: Being compliant with monotheistic beliefs as well as the rules and regulations of Sharia, having content and structural stability, indication of the beauty and pride of the Ahl al-Bayt (PBUH), being compliant with nature and intellect, having harmony with the conduct of righteous, based on knowledge and awareness, appropriateness with the dignity of the Ahl al-Bayt (PBUH), considering the possibility of being abused by enemies, having harmony with the norm and custom of society.

Customary subjects have a major part in the Islamic jurisprudential subjects that their methodological understanding plays a significant role in the inference of Islamic jurisprudential rulings. Applying the jurisprudential approach in the process of understanding customary subjects is significant. In this sense, it is necessary to explore the aspects of the subjects which have been under consideration by experts in field of "Cognition"; The aspects which are effective in the inference of jurisprudential ruling. The jurisprudential understanding of the customary subjects includes, at least, the identification of stages such as type, concept, criteria, and examples of which this article attempts to draw these steps systematically. The findings of this paper indicate that the first step in recognizing the subjects of the Islamic rulings is to determine their type through a clear definition of customary subjects. Accordingly, customary subjects fall into two distinct categories: the textual (Manṣūs) and non-textual (Ghayr Manṣūs) that the recognition of their stages and types requires specific method and rules. To distinguish between types of subjects, this paper introduces two principles: the Originality of non-transmission (Aṣālat ʿAdam al-Naql) and the Originality of non-qualification (Aṣālat ʿAdam al-Taqyyīd), as well as thirteen important points, to recognize their concept. At the end, the method of identifying non-textual subjects is discussed.

One of the pillars of knowing the issues of jurisprudential ruling subjects is their agent for identification. It is well known that identification of the issue is not the job of a jurist. While rejecting this general and concise claim, this paper examines and explores the status and responsibilities of the "jurists," the Mokalaf (the one charged with a duty), and the "expert" in the field of identifying the subjects of jurisprudential rulings and divides their labors, and assigns the responsibilities of each of them. Through examining these three statuses of identifying the subjects of jurisprudential rulings, it became clear that the jurisprudents' areas of responsibility in identifying religious subjects include defining religious subjects, identifying the alfaz (principles of Islamic Fiqh) of religious subjects, identifying the jurisprudential position of religious subjects, identifying the concept of religious inventions, and identifying the elements of religious inventions. In addition, the jurist's responsibility in conventional issues are, identifying the type of subjects, identifying the jurisprudential position of subjects, and identifying the title of subjects. The areas of responsibility of the mokalaf are, identifying the subjects of religious inventions, identifying the conventional subjects in the stages of conceptualization, identifying the conceptual criteria and finding their examples in case of their ability. Finally, the areas of responsibility of the expert in identifying subjects consist of identifying the concepts and examples of difficult conventional subjects in hadiths, and identifying the concepts and examples of specialized and novel subjects. Keywords

In the process of subject studies, mainly two stages of semantics and instance finding have been considered. However, without going through some preliminary steps, the results of the thematic research cannot be hopefully achieved. This paper has dealt with the specific features of the foundations for conventional subject studies. In this study, the process of subject studies of jurisprudential rulings has been developed to six stages of typology, knowing the situation, knowing the title, semantic, knowing the criterion and instance finding. The stages of this process are in order. In the first stage of the study, which is determining the type of the subject, the typology of subjects in different aspects has been considered. Their relations with religious legislator, their relationships with Mukalafs (accountable people), their relations with other sciences, the type of their natures, their stability and versatility, the factors of their change, the person in charge of identifying them, their ease and difficulty, their history and background, and the literature and structure of the subjects. In addition to aforementioned items, this study has referred to the types that are effective in the foundations and the process of subject studies along with the applications of these divisions in identifying the different stages for subject studies.

The sīra of the Seal of Prophets (S) in different fields of life including the “family arena” and its internal relations is a pattern for the behavior of all people. We have tried in this research to select the most central accounts of the Prophet’s family life and this way to recognize the principles regarded by the Prophet (S) in his behavior with members of his family. In this article a number of principles are referred to among which mention should be made of “caring for the family”, “considering the spirituality”, “ethicscenteredness and courtesy-centeredness”, “using one’s intellect”, “thinking together”, “cooperation and fellow-feeling”. The result of this research is paving the way to follow the example of the Prophet (S) in the family life by applying the above principles in relations with the family members. Applying these principles will cause, with no doubt, to strengthen the institution of family and will prevent the occurrence of different problems the families suffer these days.

Religion, being the message, rule, plan and rite originating from the source of existence, has the man as its audience; and has complete relating nature and functions. The most important section that properly makes the essence and relating function of religion clear is the knowledge explaining limits of man’s relations. Considering man’s status in the creation system and the path created by Allah in the form of religion and for his happiness, the most important sections of religious knowledge have directly or indirectly dealt with explaining, and organizing his relations, because the whole life of man is summarized in his relations, and the religion conveys messages that teach him how to live and how to connect with other people.