درخت حوزه‌های تخصصی

In the Anti-Narcotics Law approved in 2016, the legislator has made punishment as the governing criminal policy for drug crimes by determining heavy punishments such as death. The text of the anti-narcotics law has considered "corruption in the world" and "quantitativeness" as criteria for criminalization. In this regard, the question that is raised is: On what basis are the rules of "corruption in the land" and "quantitativeness" established in the anti-narcotics law? By considering the verses and traditions, it can be understood that even if drug crimes are considered as an example of corruption in the world, in order to establish the crime of corruption, qualitative criteria such as the extent of the committed act, major damage to individuals and society, and the continuation of it, are The basic elements are introduced. While the legislator is trying to interpret and clear the ambiguity of the mentioned qualitative criteria by placing the quantity of discovered drugs as the basis. In this writing, using the descriptive-analytical method and relying on reliable Islamic sources, the conclusion has been reached that in order to determine the crime of corruption, qualitative criteria and the extent of the impact that corruption has on individuals and society are considered. Quantitative approach has no Sharia and Quranic basis and contradicts the philosophy of independent criminalization of corruption on earth, which is to eliminate the root of corruption and corruption in society and maintain social order.

In this work, the objective is to analyze through an empirical  research the function of  the   social  networks used by the Mosques and Cultural Centers shi'as in Brazil for the promotion of peace and coexistence among the diferent religious groups. Shiite Muslims   in   Brazil   participate   Shiite   Muslims   in   Brazil   actively participate   in   government   political   instances   in   Committees   to Combat Religious Intolerance (CCIR) and use social media to convene, disseminate and strengthen the community and the Islamic speech of peace.  Two   main   examples   will   also   be   presented:   Imam   Hussein Cultural   Center   (CCIH)   and   The   Shiite   Human   Rights   Observatory (OXDIH), both in the city of Rio de Janeiro, Brazil. The discourse and actions   developed   also   support   the   pretension   of   educating   and informing the Brazilian population about the true mission of Islam to promote peace and peaceful coexistence.

Muslim exegetes have long sought to discover the wise secrets, rhetorical points, and explicit or implicit messages embedded in the expressions and structures of the Quranic text. In addition to the common methods of using lexicological approaches, Arabic morphology and syntax, ancient Arabic poetry or narrating the exegetical sayings from the prophet''s Companions to literally interpret explicit meanings of Quranic words, they sometimes appealed to intellectual methods in order to extract implicit and implied meanings hidden in some Quranic verses. In modern times, most of these technics and methods have been classified and introduced in various branches of linguistics. One of the relatively new branches of linguistics which concerns inferring implied, and intended meanings out of the utterances is pragmatics. The present study aims at conducting a comparison between the newly developed elements of pragmatics and some of the medieval Quranic commentaries which applied those elements. In this regard, three much discussed elements of presupposition, entailment and conventional implicature have been selected and then a number of old Quranic exegetes in which these three elements have been indirectly used are introduced. The study indicates that Muslim commentators of the medieval era were aware of these technics and extensively used them in their works.