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Open Access Article

1 - Social Aspects of Islamic Sufism, and Public Interactions within it (With a Look at the Relationships between Sufism and the Sects of ‘Javanmardan’, ‘Malamatiyeh’ and ‘Ghalandariyeh’)
علی‌اکبر کیوانفر

Islamic Sufism which first developed with a devout and mortification-oriented approach, gradually, and in accordance with the needs of the time inclined towards theorization with main focus on issues like ‘sincerity of intention’ and ‘love and self-devotion. This new a More

Islamic Sufism which first developed with a devout and mortification-oriented approach, gradually, and in accordance with the needs of the time inclined towards theorization with main focus on issues like ‘sincerity of intention’ and ‘love and self-devotion. This new approach caused Sufi teachings to be more practical in its relation to the society. Since the sects of ‘futuwwa or javanmardan’ (the Generous, chivalry, generosity; literally 'youth'), ‘malamatiyeh’ (the people of blame, self-scrutiny) and ‘qalandariyeh’ (the folk of liberal interpretation of Shari’a), illustrate parts of the popular domain of Sufism, to study them can help to figure out social characteristics of Sufism. As the teachings of ‘the generous’ were linked with the principles of Suffism, it appeared as a school for teaching piety, and asceticism to the public. On the other hand, the influence of the generous on suffi folks raised the possibility of criticism among the discourses in the scope of Islamin Suffism. ‘Malamatiyeh’ can be considered as a trail for ‘the generous’, developed to stop the corruption among the ascetics. Firmness of the theoretical framework of the inter-discourse criticism resulted in strengthening its practicality, and the development of the movement of ‘qalandarieh’ against artificial and hypocritical asceticism. Manuscript profile

Open Access Article

2 - Hazrat Zaynab Kobra's (S) feature in Farsi poetry
Ahmad Zakeri Mohammad Ali Rahimi

Though the cognitions of Imam Hossein entered into Persian poetry from third and fourth centuries and almost synchronous with Persian language birth, the name of Hazrat Zeinab has been used very limited and in very few cases in Persian poetry. In Safavi Dynasty, her nam More

Though the cognitions of Imam Hossein entered into Persian poetry from third and fourth centuries and almost synchronous with Persian language birth, the name of Hazrat Zeinab has been used very limited and in very few cases in Persian poetry. In Safavi Dynasty, her name has been entered into Persian Poetry a bit more serious. However, still the poets do not refer to her properly. In Ghajar dynasty, referring to the Karbala Lady’s character becomes prevail in Persian poetry and reaches its climax in the late part of Ghajar and the beginning part of Pahlavi time. Unfortunately, despite the willing of the poets in eulogizing and parsing Hazrat Zeinab, the picture of this great lady is only described as a grief-stricken, flagged, depressed, and crying. Even this honored lady is described as a weak, and disabled woman, hence her glory, respect, and magnificence are affected drastically. From the late part of Pahlavi dynasty which the contexts of Islamic revolution is formed, the poets’ view starts to change gradually and finally with Iranian Islamic Revolution the spirit of revolution penetrates into Zeinab poetries and the poets’ view is attracted to the glorious aspects of this heaven and earth lady. Therefore, some great works which deserve the position and personality of this lady have been created. This dissertation has investigated the spiritual picture of Hazrat Zeinab in Persian Poetry. Manuscript profile

Open Access Article

3 - An Analytic Account of the Rules and Position of Kingship in Mirṣād al-‘Ibād based on Khosrawani Wisdom
Somayeh Assadi

According to the teachings of Zoroastrianism and Ahuramazda, the position of kingship in ancient Iran enjoys two aspects of religiousness and leadership or wisdom and government, which were both granted to the king in the light of divine power (farr-e īzadī). In Illumin More

According to the teachings of Zoroastrianism and Ahuramazda, the position of kingship in ancient Iran enjoys two aspects of religiousness and leadership or wisdom and government, which were both granted to the king in the light of divine power (farr-e īzadī). In Illuminationist philosophy, too, the light of all lights (al-nūr al-anwār), which illuminates all worlds, is the same khurneh in Avesta, which is referred to as farr (glory) in today’s Persian. In the light of farr, which is an īzadī and divine gift, the blessed person qualifies for the position of kingship. If any knowledgeable and just king deviated from the path of justice, he was deprived of this blessing and glory. Najm al-Dīn Rāzī’s view in Mirṣād al-‘ibād regarding the position of leaders and kings and their duties are very close to ancient Iranian thoughts, Zoroastrian teachings, and Khosrawani wisdom. He calls the king as God’s vicegerent on earth and, through assimilating the king to homā (a fabulous bird of good omen), he confirms God’s attention to this rank and position. Therefore, it can be said that what is called farr-e kiyānī (divine light) in Khosrawani wisdom and Illuminationist philosophy has appeared in Mirṣād al-‘ibād as divine power and heavenly confirmation. Accordingly, Rāzī refers to some specific features for kings which match those appearing in ancient religions and Khosrawani wisdom. The present study aimed to list the features of kings in Mirṣād al-‘ibād while considering the elements of kingship in ancient schools of philosophy, particularly Khosrawani wisdom, and then explain the similarities and differences between the thoughts of Najm al-Dīn Rāzī and the basic principles of Khosrawani wisdom regarding the necessary qualities and features of a king. The findings of the study demonstrate that, given the place of his own gnostic interpretation and the Illuminationist and Zahirite meaning of Khosrawani wisdom, Rāzī considered kingship to be the same as divine guardianship and the philosophical concept of “king philosopher” or, in other words, a wayfarer who has attained God and is now at the stage of “for the created through the Truth”. This individual is a “particular king” who has been granted the position of “people’s king” or the authority to rule people in the light of such characteristics. Manuscript profile

Open Access Article

4 - The Course of Juvenile Court Proceedings in Iranian Criminal Law
Esmaeil Kashkoulian Masoud Heydari

Background and Aim: Fair trial is one of the most important issues that have always been considered by the legislator in the case of juvenile delinquents. Therefore, in this regard, there have always been several developments that the study of the course of these develo More

Background and Aim: Fair trial is one of the most important issues that have always been considered by the legislator in the case of juvenile delinquents. Therefore, in this regard, there have always been several developments that the study of the course of these developments can help the legislator in advancing the lofty goals of children's rights. The purpose of this study is to identify and explain the legislative and judicial developments that have taken place over the years in the field of juvenile justice and has brought it closer to a fair trial. Method: The method of this research is descriptive-analytical. Results: The findings indicate that dramatic changes have taken place in the field of juvenile justice, such as the establishment of a juvenile police force, the non-openness of the trial, the specialization of juvenile courts, the need for expert juvenile court judges, the establishment of a juvenile court and possibility of appeal on all the decisions issued by the courts. Conclusion: During several decades of legislation on children, the Iranian legislature has always tried to take an effective step in the field of juvenile justice. In addition to criminal law dimensions, criminological developments have taken place in this field and the legislature has changed its approach from crime focusing to criminal, so that juvenile delinquency is more just and fair. Manuscript profile

Open Access Article

5 - The place of fire and its related rituals in Iran with a look at its post-Islamic developments
رقیه محمدزاده عبد الحسین لطیفی Musa Reza Bakhshi

Throughout history, fire has been one of the effective and fundamental factors in the life of the people of ancient Iran and one of the sacred elements in the religion of Mazdisna. Fire was sacred before the advent of Zarathustra and from the very beginning among the Ir More

Throughout history, fire has been one of the effective and fundamental factors in the life of the people of ancient Iran and one of the sacred elements in the religion of Mazdisna. Fire was sacred before the advent of Zarathustra and from the very beginning among the Iranians and was worshiped as one of the prominent gods and after the advent of Zarathustra, it was kept in the fire temple with a special ritual. What this article seeks to analyze is the developments that the fire has gone through after the arrival of Islam in Iran and the gradual conversion of more Iranians to Islam in terms of status and function. Therefore, this research has dealt with this issue through analytical method and library method. Findings show that fire still has an important place in post-Islamic Iran and in Iranian religions in various forms and types, including swearing fire in the claims of some tribes as well as in rituals related to marriage and Mourning has also continued. Manuscript profile

Open Access Article

6 - A Survey of Loneliness in ShafieiKadkani’s Works: (Aeeneh-e barāyesedāhā, Hezāre-ye dovom-e Āhooyekoohi, Tefli be name Shādi)
seyyed alireza kashfinia Ahmad Tahan Mohammad Mahdi Torabikhah Jahromi

Does loneliness merely mean willing or unwilling distance from the people surrounding us? or are there any other kinds of loneliness?From a long time ago, although some philosophers and psychologists have defined loneliness and its kinds, it’s not an easy task to define More

Does loneliness merely mean willing or unwilling distance from the people surrounding us? or are there any other kinds of loneliness?From a long time ago, although some philosophers and psychologists have defined loneliness and its kinds, it’s not an easy task to define a definite borderline between kinds of loneliness. These experts have suggested that some kinds of loneliness can be merged and in some cases loneliness can be either the causes or forms of loneliness occurrence, not a specific kind.In a descriptive-analytical design, this theoretical research tries to examine the kinds and causes of loneliness in ShafieiKadkani’s poems through library and documentary methods. According to the findings of the research, among the factors of interpersonal loneliness in ShafiiKodkani's poems, we can mention the separation that is the result of his first poems.From this point of view, ShafieiKadknai is a romantic poet who mainly followsthe images and themes of the poets known to have Indian Style. With regard to intrapersonal loneliness, the poet shows a tendency for seclusionwhich is resulted from his frustration from the political and social events and his nonconformity with a group of people with whom he sees no affinity. However, there is no sign of existential loneliness (i.e., a subcategory of intrapersonal loneliness) in ShafieiKadknai’s poems. Manuscript profile

Open Access Article

7 - Examining the objection of a third party with a normal document in a lawsuit to prove the ownership of immovable property in Iranian law
reza dehghan

Abstract In general, in order to prevent any mistakes and errors in the votes issued by the judicial bodies, as well as the violation of the rights of individuals, it is possible to object to these votes if there is any similarity. One of the methods of protesting the More

Abstract In general, in order to prevent any mistakes and errors in the votes issued by the judicial bodies, as well as the violation of the rights of individuals, it is possible to object to these votes if there is any similarity. One of the methods of protesting the order issued by the court is a third party objection, which is foreseen in order to prevent disturbance to third parties, a person whose rights have been disturbed by the issuance of judicial (criminal or legal) rulings and who were not present during the proceedings. The article deals with the discussion and examination of the third party objection by persons only with the normal document and we review it and we discuss the ways of the third party objection to the order to prove the ownership of immovable property with the normal document and the principles and rules used in the issuance and cancellation of it by the issuing court. We will check the principles of the following votes, you can protest as a third party. 1. Legal opinions of public, revolution and appeal courts. 2. Opinions of the Court of Administrative Justice. 3. Arbitration votes. 4. All orders and appointments. But in this article, we examine the third objection in the lawsuit related to proof of ownership of immovable property. Manuscript profile

Open Access Article

8 - The influence of Iranian culture in the establishment of Christianity in Armenia with considerations about some ritual terms of the Armenian Church
Ali Rahmani Nadereh Nafisi Soleiman Aminzadeh Farzad Mafi

<p>In 301 AD, as a result of the efforts of "Gregor Roshangar", the first "Archbishop" (Catholicos) of the Armenian Apostolic Church, Christianity was announced as the official religion of Armenia. But it should be noted that Christianity was preached long before this d More

<p>In 301 AD, as a result of the efforts of "Gregor Roshangar", the first "Archbishop" (Catholicos) of the Armenian Apostolic Church, Christianity was announced as the official religion of Armenia. But it should be noted that Christianity was preached long before this date, that is, in the beginning of the first century AD by "Apostle Thaddeus" and in the second century by "Apostle Bartholomew". Although these two apostles had many followers, Christianity was not yet accepted by the general public in Armenia. Saints such as "Hripsime", "Gayane" and their disciples who were trying to spread Christianity were also stoned by the king's orders, because they had turned away from the popular religion of the time. Christianity spread in the North Caucasus lands mostly by Armenian and Georgian missionaries, but from the ninth to the twelfth centuries, all these Christian lands gradually converted to Islam and the Christian works in this region disappeared. For example, the first reference to the spread of Christianity by the Armenian Apostolic Church in Dagestan dates back to the 4th century AD; In one of the versions of "Darband Name" it is mentioned that the residents of Darband accepted Christianity in 355 AD. The authors of this article have investigated some religious terms of the Armenian Church such as "cross", "maabd" and "altar" and have shown that all these terms are derived from Iranian languages and even traces of them can be seen in the languages of the North Caucasus.</p> Manuscript profile

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