علی جلائیان اکبرنیا

The status of Ahl al-Bayt (the Prophet’s Household) is emphasized not only in the Quran but also in various hadiths. Pilgrimage texts (ziyaras), particularly the transmitted ones that are considered forms of hadith, highlight many of their virtues. One notable aspect is the status of Lady al-Zahra, as described in a pilgrimage text transmitted from Imam al-Jawād, which recounts a test she underwent before her creation in this world, which she successfully passed. Disagreements exist regarding the world in which this test took place, and these rival views lack sufficient and comprehensive evidence. Therefore, it is necessary to analyze, critique, and evaluate these theories. Using a descriptive-analytic method, this research assesses the theories concerning the world in which Lady al-Zahra was tested. After examining and analyzing the various theories and considering their objections, we conclude that the test occurred within divine knowledge. This theory avoids the flaws and issues of other views and is supported by evidence from religious doctrines. Consequently, the objections to previous theories are addressed and resolved..

The Women's self-objectification phenomenon is created by a false idea, which the woman looks at herself from an external observer perspective and she is involved in extreme and permanent examination of her appearance. Western researchers have discussed women's self-objectification's devastating effects and consequences and have provided strategies for prevention and treatment from psychology and sociology perspective. But in their research, there are no strategies derived from the religious worldview and the resurrection of the Qur'an, which is an effective factor in strengthening self-knowledge and confrontation with self-objectification. Therefore, the main issue is to investigate how to deal with self-objectification through spiritual self-care based on Judgment Day. Believing in the revelations and reciting the Qur'anic interpretations of Resurrection with the word "day" has led to the true image formation of the Resurrection in the mind and has a fundamental effect on the worldview. The interpretation of "Judgment Day" also encourages people to refer to their own soul and will lead to self-knowledge, calculation and meditation on the soul. This internal care prevents a person from paying too much attention to the body and its appearances, and as a result, the women’s self-objectification is prevented or treated.

Dawai Jame or Dawai Imam Reza (peace be upon him) is a herbal medicine, the instructions for its preparation were taken from traditions attributed to Imams Athar (peace be upon them), and its uses are also documented in the same tradition. This is a collection of ten narrations which were collected in a book called Tab Al-A'imah and after that, they were narrated by Bihar al-Anwar, Wasal al-Shi'a and Mostadrak al-Wasail books. Regardless of the validity of the mentioned hadiths or the validity of the mentioned book, interacting with medical traditions and accepting or rejecting their themes is a matter in which the elders of hadith scholars are not in agreement; But there is no doubt that if this collection of hadiths is investigated and researched and the results of the studies are in harmony with the statement of the hadiths, it will be considered as a proof of the authenticity of the hadiths.The present article is an interdisciplinary research of a fundamental and experimental type, which in the first part has investigated the traditions of the comprehensive medicine and its narrating book with a library study. Also, the second part is a report of a field research and a clinical experience about the process of using Imam Reza's comprehensive medicine. peace be upon him, in the treatment of a diabetic foot ulcer, due to long-term involvement and lack of improvement, a specialist doctor suggested amputation of the involved limb.The finding of the present research is that the topical use of Jame Razavi medicine for 6 weeks improves the healing of diabetic foot ulcers. The result is that although it is difficult to determine the definite ratio of the mentioned narrations to the infallible ones in terms of documents, but the collection of evidences and scientific findings can be a proof of their validity and provide a platform for the convenient and safe use of comprehensive medicine for the diseases mentioned in the narrations and experienced in medical science. brought

Dates have a special place in the food basket. Among what came down from Imam Reza, peace be upon him, we come across narrations about dates and the order to eat them, which shows the special place of dates in the diet of the Imam and other Imams, peace be upon him. Among these narrations, there is a recommendation to eat a specific type of date in a specific time period and in a special style, which also indicates the medicinal use of dates. In today's sciences, eating dates is also mentioned, and sometimes the same features that are mentioned in hadiths are mentioned.With a library and comparative study and a meta-research study of international articles about dates, this article has investigated the place of dates in the food basket according to Imam Reza (peace be upon him) and modern science, and pointed out its role in the prevention and treatment of diseases and this The result obtained is that dates can have a great impact on human health and well-being, and therefore can prevent some diseases such as cancer and treat some diseases.

The Holy Quran stands as a foundational source for comprehending the principles that underpin Islamic thought across diverse domains, with legal studies and philosophy being notably pivotal. Within the realm of legal philosophy, the origin of laws and the identification of sources for distinguishing right from wrong have given rise to various legal doctrines, among which the natural law theory holds significance. This article undertakes an exploration of the origins of law in Islam, specifically examining the Qur'anic evidences in conjunction with the natural law theory. The focal point is deciphering whether the Quran aligns with the principles of natural law or diverges in its perspective on ethical and legal obligations.

In the context of Islamic legal thought, a fundamental question arises: What is the origin of obligations according to the Quran? Does the Quran provide evidence that resonates with the principles of "natural law," or does it present a distinct perspective on ethical and legal obligations? This inquiry is pivotal as its implications extend into legal, legislative, and ethical systems. The central concern lies in determining the criteria for the legitimacy of laws, the standards for ethical conduct, and the broader impact on political philosophy within the Islamic framework. The crux of this exploration hinges on unraveling the Quranic evidence, especially within the Holy Quran.

The hypothesis underpinning this research posits that if there exists evidence within the verses of the Quran, the origin of rights in Islam aligns closely with the principles of natural law theory. The assumption is rooted in the understanding that natural law theory, which asserts the intrinsic nature of rights and wrongs, may find resonance in the divine legislation as expounded in the Quran. The research aims to scrutinize and evaluate the Quranic verses to discern whether divine legislation is akin to contractual laws or if it aligns more with the inherent concepts of good and evil. The research hypothesis, therefore, becomes a guide in exploring the compatibility between Islamic thought and the natural law doctrine.

This research adopts a multifaceted methodology to address the complexities of the research question. Firstly, it engages in the conceptualization and analysis of natural law theories and positive laws, delineating their primary features and definitions. This serves as the foundational step in creating a comparative framework. Subsequently, an analytical and inferential approach is employed towards selected Quranic verses. These verses are scrutinized to discern any alignment or disparity with the characteristics of natural law theories. The comparative approach is paramount, placing Quranic findings side by side with the tenets of the natural law theory to illuminate potential correlations or distinctions.
     The historical background is considered crucial, acknowledging the ancient roots of legal philosophy and the formulation of laws in Islamic civilization. Attention is given to theological discussions, especially those pertaining to the oneness of God and legislation, recognizing the centrality of these themes in the theoretical formulation of the issue. Importantly, the research acknowledges the divergence in structure, terminology, and titles between Islamic theology and contemporary legal philosophy, highlighting the need to trace the origin of the issue within theological and doctrinal foundations.
     In summary, the research method encompasses a conceptual analysis, an analytical approach to Quranic verses, and a comparative framework that places Islamic thought within the context of natural law theory. The historical background provides the necessary context for understanding the development of these ideas within Islamic civilization.

The exploration of Quranic verses reveals a nuanced relationship between Islamic thought and the principles of natural law. The Quran is acknowledged as the paramount source of knowledge for Islamic social systems, attributing both creation and legislation to God. Yet, a careful analysis suggests that the Quranic perspective does not entirely align with positive laws. Instead, evidence emerges within Quranic verses that manifests an acknowledgment of and alignment with natural law in legislative systems. The results can be categorized into two groups, providing insights into the interplay between divine legislation and natural law.
     Firstly, certain verses within the Quran articulate the intrinsic goodness or evilness within the nature of specific actions, irrespective of religious commands. These verses align with the foundational tenets of natural laws, suggesting that the Quran recognizes an inherent moral order that precedes divine legislative intent. The implication is that certain actions carry an intrinsic virtue or vice, independent of external influences such as governmental will or divine intervention.
     Secondly, other verses exhibit an overlap with the rational aspect of natural law. These verses entrust the perception of good and evil in certain matters to human reason and conscience. Here, actions and behaviors within the created system are seen as intrinsically inclined towards good or evil, manifesting in conduct without external interference. Religious laws, in this context, assume a role in guiding, emphasizing, or determining these internal virtues of good and evil. While not all religious laws fall under this category, a significant portion, particularly those foundational to law and ethics, aligns harmoniously with the principles of the natural law doctrine.

The findings of this research shed light on the relationship between the Holy Quran and the natural law theory. While the Quran is unequivocally regarded as the foundational source for Islamic knowledge, including legal and ethical principles, it does not strictly adhere to the framework of positive laws. The evidence presented in Quranic verses supports the argument that a substantial part of rights and wrongs in Islam is rooted in the essence of actions, aligning with the principles of the natural law theory.
     Categorizing the Quranic verses into those reflecting inherent goodness or evilness and those overlapping with the rational aspect of natural law provides a comprehensive understanding of the Quran's stance. The acknowledgement of an intrinsic moral order, predating religious commands, challenges a purely positivist interpretation of Islamic legislation. Moreover, the Quranic alignment with the rational aspect of natural law underscores the role of human reason and conscience in discerning ethical values, reinforcing the idea that certain virtues and vices exist independently of external influences.
     It is crucial to emphasize that the alignment between Islamic thought and natural law does not necessitate a strictly secular interpretation. The foundational theory of natural law itself is not inherently secular, and certain religious statements within Islam harmonize with its principles. While secular interpretations of natural law have gained prominence in recent centuries, the historical context reminds us that a divine interpretation is equally viable.
     In light of these findings, the conclusion posits that the foundation of natural laws is not contingent on secularist assumptions. Instead, it can coexist with religious and divine interpretations, as observed in the dynamic interplay between the Holy Quran and the principles of natural law in Islamic legal philosophy. The nuanced relationship uncovered in this research prompts further exploration and dialogue within the intersection of Islamic thought, legal philosophy, and ethics, contributing to a richer understanding of the foundations of law in Islam.

Freedom is one of the issues that have been considered in different divine and human schools including the moral and legal system of Kant’s philosophy as well as the teachings and doctrines of Islamic philosophy. Since the influence of Kant’s ideas on the question of freedom on the practical science (ethics) prevailing in the era of modernity is undeniable and paying attention to his views in this discussion can provide a better understanding of modern practical philosophy and its relation to the thoughts of Muslim philosophers. Therefore, the main problem of this paper is the critical study of Kant’s attitude to the issue of freedom and intellectual aspects in relation to the Islamic philosophy fundamentals is the main issue of this article. This study analyzes Kant’s view in this field and his fundamentals by a critical analytical method and then with a comparative approach examines the relation between the views of Muslim philosophers with him. The findings of this study suggest that the critical approach of Islamic philosophy to Kant is from two aspects; first: epistemological methodology in the discussion of the compatibility of free rationality and religion; second, in terms of the role of freedom in the legal system and conflict in its value position. Therefore, this research can be considered innovative in terms of philosophical approach to the problem and Kant’s view from the perspective of Islamic ethics.

The political structure of the Islamic Republic is based on the republic and Islam. The main question is whether this structure can manage social conflicts? The answer to this question depends on examining the quality of the combination of the republic and Islam and the prevailing order as to whether the two are compatible or whether the republic and Islam are in conflict. There are two views in this regard: First, the theory that the combination of republic and Islam is homogenous. The second is the view that the Islamic government is in conflict with the republic and the people. The result of this view of religious government is the inability of the state to manage social conflicts, but this style of government itself gives birth to unresolved conflicts. The decline of social harmony is one of the consequences of the decline of democracy. This article reinforces the first view by analyzing the concepts of "province", "Islamic government", "republic" and "social conflict" and by examining religious texts. In the end, he considers the pillar of the republic as a condition for the efficiency of the Islamic system and a reduction of social conflicts. The status and necessity of this debate becomes apparent when some raise the suspicion that the Islamic Republic is not efficient enough. This is a topic we did not find a background on. Therefore, designing it is the first step in designing the issue.

Man uses a lot of power to meet his material and spiritual needs and uses different affairs and various social currents. But many of his efforts are in vain and sometimes unsuccessful. Whether the style and social current that has been chosen is based on unhealthy principles and foundations. This article, which is organized by library method and descriptive-analytical method, seeks to explain the characteristics of monotheistic social current by referring to the Qur'an and content analysis method. A current that recognizes the real, material (corporeal) and spiritual needs of human beings and responds correctly; so that humanity can achieve the perfection of its world and the hereafter in a healthy society. This current responds to human needs under the management of reason and religion; so that human beings can reach the path of divine (pleasure of Allah) pleasure and be free from anxiety and worry and do not suffer from material (corporeal) deficiencies. The necessity of this argument arises when, always in the face of the monotheistic current, the current of Tāġūt (a false god, deity) also claims to meet human needs and has forced many to follow it by material plans. It seeks to meet needs in the direction of power-seeking and hedonism, and also responds to human spiritual vacuums in a material way. Hence, human always faces many failures and keeps man away from pure human nature. This work, with reference to the material and spiritual needs of human beings, explains the principles of the two currents that respond to it. And it has considered worship (devotion, servitude) and God-centeredness (theocentrism), belief in the unseen (invisible, absent) and resurrection and the guardianship of truth as the principles of the monotheistic and human-centered (personalism) current, materialism and the guardianship (Velâyat, Wilāyat) of Tāġūt (a false god, deity) as the principles of the current of Taghut and in the end he has dealt with the characteristics of these two currents.

The rise of Islamic rulers to translate the works of other nations in the early centuries of the appearance of Islam is known as the translation movement. The influence of this cultural phenomenon on the Muslims' thought is noteworthy and the Muslims' jurisprudential thought is not separated therefrom. In the Islamic jurisprudence, many of the proofs for inferring the verdicts are considered conjectures, while following the conjectures has been strongly condemned in the Holy Quran. This paradox has become a challenge in the course of acting on the basis of proofs of inference. The purpose of this paper is to identify the origin of this paradox and find a way out of it. This paper, which has been prepared by historical-analytical-descriptive method relying on library sources, claims that the above said paradox has happened as a result of the semantic evolution of the terms knowledge and conjecture due to the translation of sciences such as logic. The definitions and attitudes entered into the Islamic world through translation have been proposed initially by some Sunni theologians in opposition to Ahl al-Hadith; however, the views of some Shiite jurists have been affected by them as well.

Textual consistency theory and the function of words in context are two important linguistic approaches. In this paper, in addition to the linear and  longitudinal coherence of the verses, with a new point of view at al-Ma'ida Surah, and especially the three verses of Ikmāl-e dīn, Wilāya and Tablīgh, we will try to prove the guidance purpose of the Surah and register relevance with respect to ultra-linear and network order. Factors proving textual consistency in the Surah include: Discovering and proving the semantic and structural relationship between highly used words and discovering text coherence elements that enable each piece of speech or text act as a single text. These elements include: estrangement, goodwill and repetition of the Surah key words. Consequently, by using textual coherence factors, the register relevance in Ikmāl-e Dīn verse and also in the al-Ma'ida Surah as a whole will be proved and the lack of register theory relationship will be rejected. In this paper, an analytical method has been used.

“Certainty idealism” is the view that only certainty counts as knowledge, and what is not certain is not valuable. The popularity of the view among Muslims, including Shi’as, had certain repercussions, such as the the reliability of a hadith transmitted only by one person being denied by the majority of Shiite jurists (fuqahā’</em>) until the 7th</sup>/13th</sup> century. Jurists adopted different methods to prove their jurisprudential evidence. However, it seems that, instead of trying to render certainty idealism ineffective, we need to revisit the acceptability of this view. This research has been done with an analytical historical method with reliance on library documents. We seek to unveil the course of the formation of certainty idealism and its introduction to the Islamic thought, and disclose the role of the certainty requirement for knowledge in assessing the validity of evidence for the inference of jurisprudential rulings. We argue that certainty idealism originates from the Greek philosophy, and was then introduced to Muslims, including Shi’as, influencing their views of certain types of evidence for the inference of jurisprudential rulings.

Peacefulness is a human need in his life time. An attempt to economic affairs, building marriage, cultural and social activities is performed to attain the inner and outward peace. Some people see this peace in the outward comfort and achieving some material matters and some other see it in the monotheistic world view (Weltanschauung) and Islamic lifestyle. With paying attention to Islamic teachings, this note is going to determine the spiritual ways to attain peace. The healthy and dynamic society needs peace in different aspects. According to the research findings , the most important effective spiritual factors are: having the intention, faith in God, piety (taqwaa), reliance on God, repentance, compensation for faults, patience, submitting to God's Will, attention to 'ma'ad' (the hereafter), not earthly partiality , kindness and helping people. These affairs besides the natural and material ways make persons achieve peacefulness.

The present note tries to study the concept of the principles and bases of the lifestyle in Islamic culture and with descriptive-analytic method and terminological examination; it is going to know the concept of the principles and bases of the lifestyle. It mentions that a lot of inabilities to present lifestyle originated from lack of knowledge of its principles, bases and its concepts. The body of principles is the root and base of everything and bases are obtained and developed from them.in the ehavioral &social sciences, the principles are located within the area of beliefs that the bases are extracted (got) according to these principles and with considering the goals .lifestyle is a manner of living and social comprehensive behaviors and the main part of a civilization. Lifestyle creates a current that persons with different ideas and beliefs willingly or unwillingly locate in it and continue. Islamic lifestyle is the same of the Islam practical program that Islamic teachings determine the orientation of human life in all aspects. Because lifestyle shows a type of weltanschauung (world view) and culture and it is the most important factor for protecting and promoting culture and continuity of traditions and it is a sign of people's belief in the different social, cultural and economic matters, speaking about its different angles are necessary.

Different schools have tried to offer a kind of life style on their bases and their ideology. Islam, also offer an effective lifestyle on the basis of the Quran and the household of the prophet. In the version presented by Islam, a woman has a special effective status protecting her dignity in playing this role is effective.
Infallible Imams (AS) and among them Imam Reza (PBUH) have delineated the sanctity and dignity of Muslim women in Islamic intellectual system. This study attempts to consider that image which has been provided for a Muslim woman by Imam Reza (PBUH) in respect of sanctity and dignity. Recognition the dignity and status of women in Islamic society is essential due to providing an identity for the Muslim woman and being far away from subservience to secular culture.
The present article believes that the women's true dignity is in obeying and executing the commands of their religion in their life, family and society and thinks that man and woman are equal in creation, but the tender and sensitive spirit of woman needs special protection. The dignity of a woman is protected by herself and society and how social and personal interaction with her is very effective in this regard. Woman has a special personality with regard to her specific physical and psychological structure. Type of attitude toward women, her presence in the community, marriage, relationships with husbands and financing are important issues that the Eighth Imam has presented the way of protecting the dignity of women in each of them.

The concept of the national products is one of the important dimensions of the Islamic Revolution of Iran in the subject of independence in reality. The Independence in its real concept is the interpretation of the negation path (nafi sabil) principle. This Islamic jurisprudential principle is derived from this noble Quran verse "And never will Allah grant to the unbelievers a way (to triumphs) over the believers" لن یجعل الله للکافرین علی المؤمنین سبیلاً. It means that Allah will never grant the unbelievers a way (to triumphs) over the believers. Paying attention to the national products and multiplying it means economic self-sufficiency and economic independence. It is necessary to be stated that the acceptance of the negation path thought does not mean to stop relations with other countries. In the present note, the author with studying the negation path (nafi sabil) principle and supporting the national products has achieved a new relationship between these two issues which is supporting the national product s is one of the obligatory preliminaries of the negation path (nafi sabil) principle.

Peace is the spiritual (mental) balance and the absence of anxiety and anxiousness which are resulted from confronting problems and difficultiestactfully. Peace in its different types (naturally, mentally and religious belief) is from well-being components, which emerges in two forms: spiritual (mental) peace and social security. Because all human common activities are to achieve peace this paper aims to present peace factors from the perspective of Islamic teachings and has reported some of them which are: religious belief which is the main peace factor that the other factors are beyond this shadow; zikr(the remembrance of Allah), supplication, prayer, fasting,haj which are the instances of worshiping God and cause the individual and social peace; repentance, relying on Allah, hope in Allah, patience and familiarity with the Quran are the moral and spiritual instances of beliefs; purity, innocent, friendship with the fair and comforting which are social instances of belief and creating spiritual and mental peace of individual and society.

Infallibles (Masūmān) as interpreting the words of the revelation employ methods in their speech and conducts to transmit the concept of the religious training. with the examination of their traditions, these methods can be obtained and grouped in the different situations of the transmitting messages. The purpose of codifying this writing is to take and group some of these methods of transmit ion of training concepts according to the words and conducts of Imam Reza (p.b.u.h) with respect to this point that these methods have been mentioned in the different chapters of the imam's traditions. This point should be emphasized that the period of his Imamah (shii doctrine) specially three different periods and consequently different listeners can be a pattern for the manner of contemporary managers. This note aims to point out the methods such as supplications (duaa), using poet media and arguing method and also questions and answerswithlisteners. There are points in his manner which help this effective transmission like recommendations for prevention from excess and a few in people manner, recommendations for determining the relations to Shiites,patience in the relations in order to complete this process, imam's attention to the level of the listener's perception and clarifying gradual data to them.

Man is created in the hardship and faces different difficulties during his life. The management of difficulties helps him to release from sufferings and reveals the path of the peacefulness at the heart of the pains. In the other hand, the absence of the management causes Psychological disorders and dissatisfaction with life. Some religions according to their own weltanschauung (world view) present programs to manage difficulties in order to facility or eliminate them. The Quranic teachings of Islam and its Islamic religious leaders’ teachings and Buddhism teachings have stated methods to achieve this thing. This paper with analytic-descriptive method aims to find Islam and Buddhism approaches to release from pain and to compare and analyze them in the schematic form. The Quran with acceptance of pain and suffering in human life in the different cases believes that it is purposefulness and the profundity of it is good and right and it is a mean to perfection. Islam in a general and total look divides it in to three categories: reflection of deeds, atonement (kafareh) for sin or a back ground for individual perfection. In other side, Buddhism with a pessimistic look to undesirable happenings in human life does not state the goal for suffering which is a universal feature of all existence include man and to free from suffering (the end of suffering) necessarily happens after practicing the eight-fold path. After stating the problem and concept ology of it, this paper aims to present methods (strategies) for liberating from suffering and analyze it.

Islamic lifestyle is enormously different from Western lifestyle in aims, worldviews and anthropological basics. These differences can directly affect economic life and individuals’ behaviour in a way that two widely different approaches of production, business and consumption are established. Being affected by capitalism, Western lifestyle is founded upon individuals’ financial rights based on which people’s aim of market economy is making the optimal profit in consumption and the highest return on production and investment. While, in Islamic lifestyle, human beings try to achieve the highest celestial aim which is closeness to God resulting from optional spiritual improvements. The current study mentioned some basic rules to achieve the final aim of closeness to God in the direction of financial and economic activities in a way that do not refuse each other. Considering the worldviews and anthropological basics of capitalism which is structured upon deism, naturalism and humanism, Western lifestyle can be affected by the aforementioned systems of belief which regard human wisdom superior than revelation, believe in a God who made the world but has no influence on human lives, try to solve human problems through science rather than religion, believe in economic liberalism, leave all constraints, accept secularism and the view that religious considerations should be excluded from civil affairs. But, according to Islam, the relationship between God and human beings is an owner-owned relationship which asserts the sovereignty of God over human beings to govern their social and economic lifestyle. Based on this belief, human being is the successor of God on the earth, and is purposeful, responsible and having a sense of social and individual identity. It is obvious that these two worldviews can bring about two widely different lifestyles. The present article placed emphasis on Quranic verses and took advantage of associated studies to compare two Islamic and Western lifestyles focusing on economic aims and basics.

Intellectual and ideological backgrounds have a significant role in the formation of human characters. Consumption is not apart from this principle and the way it occurs is dependent upon the backgrounds having been created for the consumers. Trustworthiness and acceptance of responsibility are two important principles in this respect. Orderliness and planning, culture-building, and education are among the required motivating principles concerning this issue, which are dealt with in this article.