ISLAMIC KNOWLEDGE AND INSIGHT
Year:2024 | Volume:2 | Issue:3|Papers Count:14

The blessing of wilayah (guardianship) is recognized as one of the greatest divine blessings in the Qur'an and Nahj al-Balagha, which plays a significant role in the growth and perfection of human beings. Wilayah, as a divine guidance towards leading people to perfection and felicity, is considered a fundamental principle in Islamic thought. Given the revealed teachings of the Qur'an and the words of the Ahl al-Bayt (peace be upon them), establishing and explaining the grounds for people to benefit from the blessing of wilayah for their growth and perfection is of paramount importance. This research aims to examine the grounds for benefiting from the blessing of wilayah for the growth and perfection of human beings from the perspective of the Qur'an and Nahj al-Balagha. The study seeks to answer the question of how individuals can utilize this blessing for their spiritual, religious, social, and ethical development and what relationship exists between obedience to the divine authorities and attaining human perfection. The research method in this article is descriptive-analytical, utilizing credible Islamic sources such as the Qur'an and Nahj al-Balagha to analyze religious concepts and teachings. In this study, while reviewing the verses of the Qur'an and the hadiths of the Ahl al-Bayt (peace be upon them), the principles and theoretical aspects related to wilayah and its impact on human growth and perfection are analyzed. The results of the research show that the blessing of wilayah, as one of the most significant divine gifts, can serve as a foundation for the growth and perfection of human beings in various dimensions. Obedience to the divine authorities, which is specifically emphasized in the Qur'an and Nahj al-Balagha, is essentially obedience to God. In this context, the wilayah of the Ahl al-Bayt (peace be upon them), as the complete manifestation of divine wilayah, guides humans on the path of truth and growth. Moreover, wilayah not only serves as divine guidance in individual, social, and ethical domains but also strengthens the individual’s connection with God and leads to the attainment of human virtues.

The verse "In minkum illa wariduha" is one of the verses referring to the concept of Hell, and there exists significant scholarly disagreement regarding its meaning and interpretation. Given the necessity for a more precise and differentiated explanation of the Quranic verses, the present study employs a text-based approach to describe and analyze Allama Majlisi's perspective. The study concludes that, according to Majlisi, the term "warid" (to enter) in this verse can be understood in several meanings, including "presence, " "entering, " and "passing through, " although "entering" seems to be the most definitive meaning. According to his interpretation, the pronoun "ha" refers more appropriately to "Hell, " while the pronoun "kum" is inclusive in nature. A closer examination of his perspective reveals that his interpretation of the references of the pronouns is supported by numerous pieces of evidence. However, the three meanings of "warid" can be synthesized together, resulting in an analysis that suggests Hell surrounds the land of resurrection (Mahshar), and the path to Heaven is only possible by passing through it. Based on this understanding, "entering Hell" for some individuals involves a brief and unaffected passage, while for others, it entails a more prolonged and torturous experience

Attention to education in the realm of economics is a topic that has consistently been at the forefront of economic policymakers in developed countries. Their approach is typically based on a model of ideal individual and social life, and to implement this, they have established purposeful policies in the field of educational systems. The Qur'an and the Hadith of the Ahl al-Bayt (peace be upon them), with their comprehensive teachings, have also provided specific and organized recommendations in this regard, which can be utilized and implemented as behavioral methods of education. Since attention to economic education, along with the necessary knowledge and insight in this area, is fundamental in every society based on its educational doctrines and principles, it is essential for Islamic communities to refer to their authoritative sources, namely the Qur'an and Hadith. This study, titled "Behavioral Methods of Economic Education in the Qur'an and Hadith, " aims to extract and explain the methods of economic education by employing an analytical-descriptive approach and referring to the valuable texts of the Qur'an and the Hadith of the Ahl al-Bayt (peace be upon them). The research findings show that the Qur'an and the Hadith introduce various behavioral methods, including: encouraging work and effort, providing role models, preaching, urging contentment, proper planning, avoiding waste and extravagance, controlling consumption, practicing moderation, promoting self-sufficiency, enjoining good and forbidding evil, admonition and reminders, firm action, analysis, and prohibition

The aim of this study is to examine the harms that arise from presuming good opinion towards individuals of immorality (fasiq) when selecting them as spouses. This research analyzes and investigates the presumption of good opinion towards fasiq in the context of marriage, enumerates the consequences of marrying a fasiq, and elucidates the necessity of refraining from oversimplification in this regard to prevent potential harms. In this article, a library method is employed, utilizing Islamic teachings, especially the Quran and Hadith, for analysis and discussion. Individuals of immorality typically have less commitment to their spouses and may easily betray their obligations. Lack of loyalty to agreements and covenants, unrepentance, moral corruption, severing of kinship ties, misleading companions, harming individuals and the faith-based community, and mocking religious beliefs are among the characteristics of fasiqs that may inflict serious damage to marital life. Marrying a fasiq results in adverse outcomes such as infidelity, temptation to sin, weakening of faith, improper upbringing of children, etc., each of which can lead to the dissolution of the family nucleus and even divorce. Presumption of good opinion and trust without investigation in important matters like selecting a spouse is erroneous. If this presumption is towards a fasiq, it is significantly more dangerous and highly reprehensible. Considering the negative traits of a fasiq, they will not be a suitable and reliable companion. Ultimately, this article concludes that a fasiq fundamentally does not possess sufficient merit for presumption of good opinion and trust, and one should not take their promises at face value in the important matter of marriage.

Since the Holy Quran holds a special place for Muslims, related sciences such as translation gain particular importance. The translation of verses has undergone its own evolutionary course, and certainly, with the advancement of translation techniques, better translations of the Quran will be facilitated. The Quran consists of completely similar or repetitive verses, and the uniformity of their translation plays a role in providing a translation with the highest similarity to the original text. The question at hand is how the translation of similar verses should be and how their translation affects the evolution of translations. To what extent have ancient and contemporary translations paid attention to their translation? In this study, using a descriptive-analytical method, the translation of similar verses in three ancient and three contemporary translations was compared. In the three ancient translations, their translations are not uniform, and there is no specific basis for translating similar verses. In the three contemporary translations, the Basmala and the disjointed letters are identical, but the similar verses in one or more surahs, despite the translators' basis for uniformity, are sometimes uniform and in most cases non-uniform. This comparison clearly shows that the uniformity of translating similar verses has a greater impact on the evolution of the translation of the Divine Word, as it conveys the reliability of the original text and the emphases, nuances, and inherent beauties embedded in the verses to the audience.

The hadith “Indeed, they overcome the wise, and the ignorant overcome them, ” which refers to the influence of women on wise men and the harsh behavior of ignorant men, is among the expressions reflected in mystical texts, especially Masnavi-ye Ma'navi. However, its authenticity is questionable in Islamic hadith sources. This study aims to examine its chain of transmission, conduct semantic analysis, and align its concepts with Islamic teachings to determine its place in religious and literary texts. Initially, through examining this hadith in reliable Shia and Sunni hadith sources such as Sahih al-Bukhari, Al-Kafi, and Bihar alAnwar, it was established that this hadith lacks a credible chain of transmission. Subsequently, the semantic analysis indicated that women's influence on the wise stems from their emotional and ethical strength, while the dominance of ignorant men over women results from their harsh and uninformed behavior. These concepts align with Quranic teachings, such as “And live with them in kindness” (al-Nisa, 4: 19), and Prophetic traditions like “The best of you are those who are best to their families. ” The importance of this research lies in its emphasis on healthy human relationships and its critique of violence. The findings indicate that, although this hadith lacks an authentic chain of transmission, it contains ethical and mystical messages applicable in Islamic culture and contemporary society. The conclusion of this study underscores the value of wisdom, love, and mutual respect in human relationships

Hijab and modesty, as significant symbols of the Islamic lifestyle, play a crucial role in fostering a chaste life and supporting the foundation of the family. Accordingly, the effort to extract an epistemological model from religious texts, including Sahifa Sajjadiya, holds considerable importance for promoting the culture of modesty and hijab in the Islamic society of Iran. This endeavor provides an optimal epistemological framework for addressing existing challenges and offering practical solutions. The central question of this study is: What is the epistemological model presented by Imam Sajjad (AS) for promoting the culture of modesty and hijab? The findings indicate that within the luminous divine text of Sahifa Sajjadiya, it is possible to establish an educational framework encompassing the dimensions of faith, worship, and ethics,physical and biological aspects,social and political considerations,economic and professional domains,scientific and technological elements,and aesthetic and artistic dimensions. This framework aims to foster a life grounded in piety and chastity. In the epistemological model of Imam Sajjad and Sahifa Sajjadiya, the teaching of monotheism serves as the foundation for considerations related to appropriate attire. This is followed by understanding the philosophy of hijab and its social functions, seeking divine guidance for covering sins and returning to the ideal and Quranic standards of attire, cultivating self-esteem to value one's body and personal appearance, viewing immodesty as a grave sin, and utilizing internal capacities to confront immodesty. This article employs a descriptive-analytical methodology, utilizing library research tools and content analysis of Sahifa Sajjadiya

Jari and Tatbiq, as significant principles in the science of Qur’anic exegesis, serve as evidence of the Qur'an's vitality across different periods. The Imams (AS) employed these principles to elucidate truths, demonstrate instances that align with particular verses, interpret Qur'anic themes, and address various theoretical and practical circumstances. In some Imams (AS), particularly under unique social and political conditions, the practical application of verses and their alignment with specific situations or individuals became more prominent. Imam Ali (AS) and his sons, Hasan and Husayn (AS), effectively integrated the Qur'an into their practical conduct, aligning its verses with specific contexts as needed. Despite some differences, they utilized various forms of Jari and Tatbiq. This phenomenon is especially pronounced in the practices of Imam Ali (AS) and Imam Husayn (AS), while in the case of Imam Hasan (AS), apart from a few instances, most of the records pertain to traditions about Jari and Tatbiq. This study aims to identify the shared and distinct aspects of the Imams’ (AS) use of different types of Jari and Tatbiq. The research adopts a descriptive and analytical methodology.

The objective of this study is to establish a unified approach within both the Islamic world and the global community. This study employs a descriptive-analytical method to examine the principles, objectives, and implications of gender transition in light of Islamic teachings and psychological perspectives. By analyzing the views of jurists and psychologists, the study explores their points of agreement and divergence while critically evaluating both supportive and opposing perspectives. A thorough investigation reveals a spectrum of views, ranging from absolute endorsement to outright rejection, as well as intermediate positions. The arguments presented by both supporters and opponents hold considerable significance. Ultimately, after reviewing and elucidating the perspectives of Islamic jurists and psychological scholars, the findings indicate that Islamic schools of thought have issued various rulings on this matter, ranging from absolute permissibility to absolute prohibition. The preferred stance of this study is that conditional legitimacy is the most appropriate view. This is justified based on its alignment with social realities, religious and scientific evidence, and customary practices. Additionally, this perspective is consistent with medical knowledge and has been accepted by the majority of legal systems and jurists. It is deemed rational, legitimate, and more compatible with societal norms. Therefore, gender transition is permissible under specific conditions and restrictions. Other opposing views, due to their reliance on weak reasoning, traditional beliefs, and interpretations of religious texts that lack solid evidentiary support, are rejected from both a religious and scientific standpoint.

Justice, in its lexical meaning, refers to righteousness, correctness, opposition to oppression, and the avoidance of excess and deficiency. It entails granting individuals their rights based on their merit and worthiness, ensuring that everything is placed in its proper position while preventing transgression, injustice, and oppression. Considering this perspective on justice, this study aims to analyze and examine the essence of justice and the principles of just conduct from the viewpoint of Imam Ali (AS) in Nahj alBalagha and its implications for education and educational systems. This study seeks to provide an opportunity for educators to benefit from his wisdom and practical teachings. In this article, the nature of justice from the perspective of Imam Ali (AS) is explored, followed by an inference of its implications for practicing justice in education and its impact on the educational system. According to Imam Ali (AS), justice in education equates to fairness, which, given the guiding and promotional role of education, encompasses the recognition, preservation, and restoration of equal rights for individuals and learners while considering their differences. As stated in Hikmah 31 of Nahj al-Balagha, justice is based on four pillars: intellect, knowledge, moderation in judgment, and tolerance. These principles emphasize maintaining balance and proportionality, ensuring that everything receives what it rightfully deserves.

The concept of holy wars in the Quran, the Torah, and the Four Gospels is one of the significant and controversial topics in Abrahamic religions. This study aims to conduct a comparative examination of the perspectives of these sacred texts on holy wars, identifying their similarities, differences, and associated challenges. This research employs a qualitative and comparative content analysis methodology. By examining sacred texts (the Quran, the Torah, and the Four Gospels) and authoritative exegetical sources, it extracts and analyzes concepts related to war, peace, and the conditions legitimizing war. The key similarities among these texts include an emphasis on peace and justice as ultimate goals, the legitimacy of war under specific and defensive conditions, and adherence to ethical principles during warfare. The primary differences lie in the distinct objectives of war (ethnic superiority in the Torah, the defense of justice in the Quran, and spirituality in the Gospels), the nature of war (physical in the Quran and Torah and spiritual in the Gospels), and the broader ethical constraints on warfare in the Quran compared to the Torah. The major challenges involve historical misinterpretations and the instrumental use of the concept of holy war, as well as the contradiction between some of these notions and contemporary human rights values. Comparative analysis reveals that despite their differences, all three religions emphasize peace, justice, and the limitation of violence. Historical misinterpretations and extremist interpretations of these concepts highlight the necessity of studying sacred texts within their historical and spiritual contexts. This research contributes to a better understanding of the perspectives of Abrahamic religions on war and peace and promotes peaceful coexistence.

The era of Naser al-Din Shah Qajar (1848–1896) was one of the most significant periods in Iranian history in terms of the interaction between religion and state. The ulama played a crucial role in legitimizing the government during this time, while also resisting certain state policies. The aim of this study is to examine the influence of the ulama on the political legitimacy of Naser al-Din Shah and their interaction with the government. This research employs a descriptive-analytical method, based on historical documents, library sources, and scholarly analyses. The findings of the study indicate that the ulama, on the one hand, contributed to the stabilization of the Qajar government, but on the other hand, they opposed the shah during critical moments such as the Tobacco Protest and certain state reforms. Naser al-Din Shah’s policies aimed at limiting the influence of the ulama, such as controlling religious endowments (waqf) and reducing the authority of religious courts, led to tensions in the relationship between religion and state. Ultimately, the findings show that the government's dependence on the support of the ulama enabled this group to have a significant influence on political and social developments and to maintain their status as an independent power in society. This trend gradually paved the way for the broader role of the ulama during the Constitutional Revolution.

This article, aiming to conduct a comparative analysis of governance principles in the Alawite tradition and the Soleimani School, seeks to attain a deeper understanding of these two managerial models and demonstrate how these principles can be applied to effective governance and societal management. By analyzing and comparing the principles and practices of Imam Ali (AS) and Martyr Soleimani, it becomes evident that both emphasized justice, transparency, ethics and spirituality, and public participation in their pursuit of establishing a just and sustainable society. Furthermore, this study examines the strengths and weaknesses of both models in managing social and security issues and proposes practical strategies for utilizing these principles in contemporary governance. Governance, its various models, and the multiple debates surrounding it remain a highly discussed topic in the realm of governance in the present era. Since 1980, with the introduction of the concept of good governance by the World Bank, numerous efforts and diverse narratives regarding governance and its models have emerged. The proliferation of different governance models in recent years reflects the complexity and dynamic nature of this field. Alongside discussions on governance models, the subject of governance ethics has also gained prominence, and it can be argued that governance ethics constitutes the guiding spirit of governance models and the distinguishing factor between them. Following the martyrdom of Martyr Soleimani, the most significant statement and description of him was undoubtedly provided by the Supreme Leader (May his shadow endure), who referred to him as embodying a "school of thought. " Given this description, it is imperative for scholars to elucidate the various dimensions of this school, one of which is the governance ethics of Martyr Soleimani. This article endeavors to identify and codify the components of governance ethics in the Soleimani School. Through a review of various articles, research studies, and the foundational principles of Islamic thought, the study provides a general exposition of governance ethics theories in the Alawite tradition. Subsequently, using thematic analysis, the components of governance ethics in the Alawite tradition and the Soleimani School are extracted and presented based on Martyr Soleimani’s speeches, interviews, will, and other credible sources.

In linguistic terms, Barzakh means a separator, barrier, hidden divider, and an intermediate boundary between two things. Lexicographers have two views regarding the root of this word. Some believe that it is derived from the word barāz with an open bāʾ, which means a vast land that separates two seas or two large rivers. Subsequently, the term Barzakh deviated from its original meaning and was extended to denote anything that creates a separation between two entities. For instance, even the boundary between shade and sunlight was referred to as Barzakh. Numerous narrations have been reported concerning Barzakh. Imam al-Ṣādiq (peace be upon him) stated: "As for the Day of Judgment, you will attain Paradise through the intercession of the Prophet and the successor of the Prophet, but by God, I fear for you in Barzakh! ” This narration implies that while intercession will apply on the Day of Resurrection, the fear of punishment in Barzakh remains a significant concern. The intended meaning of Barzakh in this context aligns with its definition in theological discourse and religious terminology, referring to the intermediate realm between death and resurrection. In the common usage among theologians, Barzakh is synonymous with the world of the grave. The primary question to be examined is whether the realm of Barzakh exists or not. This necessitates an inquiry into whether humans truly reside in Barzakh from the time of death until resurrection. Furthermore, it must be explored whether the belief in the existence of Barzakh is an essential and undisputed doctrine among Muslims, such that its denial would place someone outside the fold of Islam, or if there exists room for disagreement among Muslims regarding this matter, allowing some to reject the existence of Barzakh while still remaining within the Muslim community