At the time of al-Kulaynī it was common to apply circumvention in the Islamic jurisprudence (fiqh) and that it had a serious presence nearly in most of the chapters of jurisprudence and that its reliability in the eyes of the majority of the jurisprudents was indisputable. One of the proofs for the advocates of the hypothesis of permissibility of circumvention in the ruling about a sick person who has committed fornication is that his fixed legal punishment of fornication (ḥadd al-zinā) has changed from flogging to striking with a fagot or a bunch of hundred dried sticks of date palm, on the strength of the verse “Take a fagot in your hand and then strike [your wife] with it, but do not break [your] oath.” (Q 38:44). Al-Kulaynī has reported the content of this proof with his isnads from Imam Ja‘far al-Ṣādiq (‘a.s.). The validity assessment of Kulaynī’s reports, as well as their differences and differentiations with other reports existing in the Twelver Shi‘a and the Sunni hadith collections is the main problem of this writing. The result of this research is to dispute one of al-Kulaynī’s reports. We have explained in some hypotheses the differentiations, and differences between it and other Shi‘a and Sunni reports. We have concluded that it is dubious to consider al-Kulaynī among the advocates of the paradigm of permissibility of circumvention in the ruling for the fixed legal punishment of fornication committed by a sick person by reasoning on the strength of the above verse.

According to the Act 297 of the Islamic penal law, the blood money of a victim Muslim is equal to one of these six kinds camel, cow, sheep, Yemeni robe, Dinar or Derham along with lawful conditions.A murderer can freely select one of them as a punishment. The circumvention of the rules is related to the approval of the two sides.The writer tries to have a critical look on the matter.

In the process of Iran's accession to the United Nations Convention against Transnational Organized Crime, known as the Palermo Convention (hereinafter the Palermo Convention) and the International Convention for the Suppression of the Financing of Terrorism (hereinafter the CFT Convention), the Guardian Council has, among the others, two objections regarding the non-accession to the two instruments. First, concerns about potential impediments on the circumvention the United States sanctions and second, obstructing assistance to resistance groups. Given the common provisions of both Conventions on the fulfilment of obligations under the domestic standards of the Member State, there seems to be no reason to worry about them. In this article, while examining the reservation of other States to these instruments, it will be analysed in light of international law rules the Guardian Council's objections to the proposed reservation to the Conventions. The conclusion is that the concerns raised about accession to the conventions can be eliminated in the light of the principles and rules of international law based on the objections raised.

One of the modern paradigms to develop an application is object oriented analysis and design. In this paradigm, there are several objects and each object plays some specific roles in applications. In an application, we must distinguish between procedural semantics and declarative semantics for their implementation in a specific programming language. For the procedural semantics, we can write a set of instructions that must be executed sequentially. The declarative semantics declare a set of facts and rules. They do not specify the sequence of steps for doing the processing. In this paper, we present four taxonomies for the rules in object-oriented paradigm and discuss how the paradigm can be extended to support declarative semantic of applications. Then, the rules in the taxonomies are evaluated in four case studies. After that, an approach is recommended for finding and implementation of declarative semantics, based on some practical experience obtained from the evaluation.

Web application firewalls (WAFs) are used for protecting web applications from attacks such as SQL injection, cross-site request forgery, and cross-site scripting. As a result of the growing complexity of web attacks, WAFs need to be tested and updated on a regular basis. There are various tools and techniques to verify the correct performance of WAFs but most of them are manual or use brute-force attacks, so suffer from poor efficacy. In this work, we propose a solution based on Reinforcement Learning (RL) to discover malicious payloads, which can bypass WAFs. We provide an RL framework with an environment compatible with OpenAI gym toolset standards. This environment is employed for training agents to implement WAF circumvention tasks. The agent mutates a malicious payload syntax using a set of modification operators as actions, without changes to its semantic. Then, upon WAF's reaction to the payload, the environment ascertains a reward for the agent. Eventually, based on the rewards, the agent learns a suitable sequence of mutations for any malicious payload. The payloads, which bypass the WAF can determine rules defects, which can be further used in rule tuning for rule-based WAFs. Also, it can enrich the machine learning-based datasets for retraining. We use Q-learning, advantage actor-critic (A2C), and proximal policy optimization (PPO) algorithms with the deep neural network. Our solution is successful in evading signature-based and machine learning-based WAFs. While we focus on SQL injection in this work, the method can be simply extended to use for any string-based injection attacks.

Due to the change in the world’s legal map, the emergence of new powers, and the creation of new ideas in legal philosophy, Rene David’s famous classification which is based on Western thought, has faced serious challenges. Thus it is necessary to introduce a functionalist classification in order to describe the world’s legal map. This paper, by using library research tools and relying on the factors that construct social rules, tries to classify the existing legal paradigms based on their salient characteristics. The benefit of classifying legal systems is that such classification is based on a prior understanding of similarities and differences in legal paradigms which then makes the success or failure of legal transplantation measurable. Thus, with an emphasize on the knowledge of criminal law, this paper has classified the world’s legal systems into three paradigms: the rule of professional law, the rule of political law, and the rule of traditional law. Consequently, it would be easier to transplant national systems from each of these categories by common assumptions, and in contrast, it would be arduous to transplant legal systems under different categories.

The Saudi historiography started by the rise of Saudi dynasty in central Arabia in 1744، when Muhammad ibn Saud، the tribal ruler of the town of Ad-Dir''iyyah near Riyadh، and Muhammad ibn Abd-al-Wahhab، the religious leader were united. Several Paradigm shave been used to form such historiography in different periods. Firstly، the Najdian and the Baghdadian Paradigms can be discussed from locational–cultural point of view about the rise of Saudi dynasty. The Wahhabid and the Najd elements would be focused in the first and the second Paradigms، respectively. The differences between several periods have made different paradigms in Saudi historiography. So، in terms of identity، two kinds of Saudi historiography، the early (the first rule of Saudi dynasty) and the recent (after the third rule of Saudis)، can be distinguished.

Nowadays, many wrongful acts have been committed in the international community that multiple states play role in its commission. In spite of recognizing Independent Responsibility as the cornerstone basis for allocating international law of responsibility, International Law Commissions (hereinafter ILC) draft Articles on Responsibility of States for Internationally Wrongful Acts (2001) (hereinafter ARSIWA) and its draft Articles on Responsibility of International Organizations (2011) (hereinafter ARIO) have recognized that attribution of acts to one actor does not exclude possible attribution of the same act to another state which is called Derivative Responsibility. Aid or Assistance, Direction and Control, Force and Circumvention of an International Obligation are the only four situations in the scope of derivative responsibility. Despite recognizing these, it is not expressly clarified what kind of relationship exists between them, or how to allocate these two responsibilities as secondary obligation and or how the related contribution is. In the situation of aid or assistance, each one is just responsible of its aid or assistance, so if the wrongdoer commits more internationally wrongful acts, the state in question is just responsible for the aid or assistance and not more; in the situation of direction or control, joint responsibility is applicable; in the situation of force, the forcing party is responsible; so the forced party is not responsible at all; And in the last one, circumvention is not justifiable at all; so the state in question cannot and must not escape from its primary obligation.

The role of the states and governments in developing and promoting societies or in keeping them in backward state have so far been the subject of discussions, and in the last decades, this issue has gained tremendous importance in certain discussions raised as to ‘small government’, ‘entrepreneurial state’, ‘electronic state’, and ‘efficient state’ as a governing paradigm. The concept of ‘desired rule’ has been used increasingly in the literature on ‘development’. The idea of desired rule characterized and defined as having the property of accountability is taken to be a paradigm for the constant human development. Therefore, this article seeks to establish the fact that whether the issue of ‘accountability’ which, as one of the constituents of a desired rule, is raised at the international level, can be traced in religious texts and reports as explicitly directed to the ways a country is run. By studying the constituents mentioned above in an Alawid government, one can find out that Imam Ali, the Commander of the Faithful, peace be upon him, not only believed in the desired rule in theory but also he thought himself to be always committed to it in practice.

Dominant methodological rules and the importance of values and ethics in scientific paradigms are the main issues debated through scientific social responsibility. So, social responsibility of science is methodological and axiological foundations of any area of science that commitment to them reflects scholar's social responsibility. In western paradigms, social responsibility of science involved different and paradoxical foundations, while in the Islamic worldview, referring to reality and constructing social theory, are based on the Tawhidi epistemology. This harmony is the unconditional and unchangeable rule of Islamic thought. In the Islamic thought, human's responsibility in front of God (SWT), self and society are regarded as a value concept and all people, specifically, social scholars are considered responsible to construct their social world based on these types of concepts. These value concepts, beneficial science and Tawhidi epistemology make differences between scientific social responsibility in Islam and dominant paradigms of occidental sciences.