محمدرضا جواهری

Qur’an and Hadith are the two main sources for knowing the Islamic market. After the victory of the Islamic revolution, the Islamic world sought to know the Islamic market, as one of the achievements of the Islamic revolution, in order to get acquainted with the efficient strategies of the Islamic economic system. In this intra-religious research, an attempt has been made to infer, describe and analyze the characteristics of the Islamic market from religious texts. Because the religious indicators of the market are in two parts, positive and negative, therefore, in this research, Qur’anic and hadith findings about the Islamic market have been extracted and recorded in two parts, dos and don'ts. In the positive indicators, halal sustenance and legitimate business, knowing of Sharī'ah rulings and business jurisprudence, remembrance of Allah, prayer, perfection, solidity of goods, transparency and honesty have been examined and the list of other indicators has been reported in nineteen axes. In the negative indicators, damaging and underselling and non-transparency were investigated and other indicators were listed in fifteen axes. In addition to the indicators, the lifestyle of Imam Ali (as) is also presented in the affairs of the market. The researcher has tried to describe and analyze the sacred religious texts with economic words such as market, halal and haram sustenance, halal and haram, trade, buying and selling, sustenance, causing harm, underselling, weighing, scales, non-transparency and their types of marketing.

One of the divisions proposed in connection with the narration is its division into iftā’ī and ta’līmī. Iftā’ī narration refers to the narration that only expresses the current duty of the questioner. On the other hand, there are ta’līmī traditions that express the general ruling for the purpose of training jurists (fuqahā) and master jurists (mujtahidīn). One of the most important issues regarding this division is to provide characteristics that can be used to distinguish between taʻlīmī and iftā’ī narratives. By using the descriptive-analytical method and through sampling in the book Tahdhīb al-Aḥkām of Shaykh al-Ṭūsī, this study has tried to present the most important characteristics of knowing these two categories of narrations. This study has concluded that the four main characteristics of the narrator’s attributes, the conditions of the time of issuing the narration, the content of the narration, and the use of the ta’līm style, are the most important characteristics for understanding ta’līmī narrations. It is worth noting that all these characteristics are used as a witness for being ta’līmī and it is necessary for a person to be sure of these things in order to be able to apply the rulings of ta’līmī narrations.

In Islamic jurisprudence, there is a very important issue under the title of Islamic government, which is the distinguishing feature of the rules of Islamic law compared to other religions. In fact, in the teachings and opinions of Islamic jurists, the concept of political power has been recognized through the recognition of Islamic government. In the meantime, Shia jurists refrained from dealing with the issue of political power as one of the basic and main issues of Shia jurisprudence due to the specific socio-political conditions from the time of the beginning of Islam until the establishment of the first Shia governments. But after the formation of Shiite governments, the issue of political power became one of the most important issues in the field of political jurisprudence. The purpose of the current research, which was collected with descriptive-analytical method and library tools, is to analyze and evaluate the concept of political power in the thought of Shiite jurists. In the end, in light of the evolution of Shia thoughts, it is witnessed that in Shia political jurisprudence, given the openness of ijtihad from its outset to the present time, there have always been new mechanisms for ruling in the society, so that after the Infallible (pbuh), depending on historical conditions, other jurists and Islamic scholars have proposed various theories about political power.

In Islamic thought, Shia; He sees the continuity of divine sovereignty in the face of the Imamate and considers the intrinsic aspects of politics as principled and as one of the basic ammunitions of religion and, of course, a fundamental and research matter. The human mind has always been involved in understanding the various dimensions and angles of political power, and some have always sought an answer to the question of who rules and how. Having power is one of the basic conditions for the success of any government in preventing chaos and law enforcement, and in creating security and preventing aggression. Power is exercised when it has legitimacy.In this writing, based on narrative and intellectual sources, we seek to apply the issue of how much the Islamic Revolution, as a model of political power of the present age, the functional results of this power correspond to those principles; But for the reasons stated in this study, we have a long way to go to achieve the desired point in establishing justice and installment and fighting corruption, which we hope to achieve in the near future.

The text of the question of Imam Ali (peace be upon him) and the answer of the Prophet of God (peace be upon him) on the subject of jihad and martyrdom is found in a hadith of Imam Reza (peace be upon him). This hadith is mentioned for the first time in the book of Sahifa al-Reza, peace be upon him, that it is one of the principles of Arbamah, and its validity is stated in this article, and the personality of the narrator of the hadith is also examined as a man (issue). This research is dedicated to the description and analysis of the document and the text and the meaning of the same hadith (method); Islamic thought, Islamic awakening, Islamic aspiration, jihad, resistance and martyrdom are all at the same time, and martyrdom is the highest virtue in the world. This article is dedicated to explaining this peak of goodness. In this hadith of Razavi, peace be upon him, the situation of the Mujahideen from the first step has been shown in detail in three parts, from jihad to martyrdom, from martyrdom to the resurrection, and from the resurrection to eternity. It is connected until after the martyrdom, which is not in any other hadith (findings);

The Holy Qur’an, with its characteristics of universality, comprehensiveness and immortality, has provided an accurate and logical picture of the personality and dimensions of human existence. (Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way) (Asra/ 84). In addition to the nature of seeking God, man with a sound heart, intellect and wisdom can achieve the goal of creation, the status of worship. The righteous worshipers of God have followed the path of servitude by purifying their souls, and by benefiting from divine knowledge and protection from error and sin, they have also taken on the responsibility of guiding society. The Holy Qur’an describes the personality of Ibadullah (sincere [and devoted] Servants of Allah) with characteristics such as sincerity, gratitude, protection from the temptation of Satan, and so on. The present study has examined the personality of Ibadullah (sincere [and devoted] Servants of Allah) from the perspective of the verses of the Holy Quran by descriptive and analytical library method, using existing books, articles and databases. From the results of achieving the individual and social characteristics of the worship of God, we can point to the recognition of the presence of the Imam Mahdi in the present age. Therefore, awareness and effort to obtain the necessary preparation for the emergence of the reformer and savior of humanity and the formation of a good life, is necessary and is considered one of the highest acts of worship.

The validation of exegetical narrations has long been discussed. Sayyid al-Murtaḍā ‘Alam al Hudá, as a prominent Shiite scholar in the fifth century, is one of the Qur'anic scholars whose views on this issue are of particular importance. This article, which is organized in a descriptive-analytical method by referring to the works of Sayyid al-Murtaḍā, has examined his approach in validating exegetical narrations. It seems at first glance, that since exegetical narrations are considered as traditions with a single narrator (Arabic: اخبار آحاد, Romanized: Akhbār Aḥād) and Sayyid al-Murtaḍā does not consider tradition with a single narrator which causes conjecture for knowledge and action. He should not give credit for exegetical narrations, but the findings of this article indicate that Sayyid al-Murtaḍā’s view can also be cited in exegesis; if the tradition with a single narrator is accompanied by conjectures that excludes (removes) it from being suspicious. Conjectures such as: the existence of traditions in ḥadīth works and Shi'a (Shiite) principles, knowledge providing of the content of the tradition, conformity with the apparent of the Qur'an, conformity with the ruling (verdict) of reason, conformity with the principle of the Justice of God, and Imami consensus can remove the narration from being conjecture. In fact, Sayyid al-Murtaḍā believes in a symmetrical validation approach in evaluating ḥadīths in contrast to the narrator validation approach.

Volvovaginal candidiasis (VVC) is a common fungal infection in women. The production of extracellular enzymes act as virulence factors in the pathogenesis of Candida species. The aim of this study was to evaluate the activity of phospholipase, proteinase and to investigate the distribution pattern of Sap5 and PLB1 genes in Candida isolates isolated from women with VVC. 

This descriptive cross-sectional study was performed on 135 vaginal swabs of women with suspected VVC. Candida species were identified by PCR-RFLP and the activity of hydrolytic enzymes and frequency analysis of SAP5 and PLB1 genes were evaluated.

The results showed that C. albicans has the highest frequency (67%). In total, 80% of the studied isolates have proteolytic activity and 73% have phospholipase activity. Furthermore, the frequencies of PLB1 and SAP5 genes among Candida species were reported 95.7% and 91.4%, respectively. Simultaneous presence of SAP5 and PLB1 genes was observed in 87% of the isolates.

The results of present study showed the importance of molecular epidemiological studies and understanding the role of virulence factors associated with extracellular enzymes in the pathogenesis of Candida strains.

“Appealing” to God’s friends (Avlia-allah) is Shrek (ascribing partner to Allah)! Why do you go to the Imams pilgrimage? These are some questions every day are being asked from Shi’a. But by whom? Why? Such suspicions have been raised by the enemies of religion and by the use of ignorant religionists such as Wahhabism and the intent to eradicate pure Islam. Their suspicion is based on two things: 1) It is wrong to put someone in the middle between yourself and God. 2) If it is possible to appeal to the living person, it is not possible to appeal to the dead. Replying to the first question: The Qur’an itself commands the use of a means to draw near to the Almighty God. It is used the word “means” generally and mentioned examples of prophets and their followers who used the appeal. Like the descendants of Prophet Jacob who made the Father forgive their sins. Replying to the second question: The friends of God are not dead, because the Qur’an states that martyrs are alive; and appealing to the God’s friends is appealing to the living people, not dead. The appealing is elixir, making the world and the hereafter of humans in the most perfect way. The appealing is worthless, and therefore has been attacked by enemies and opponents. And yet, if something was not worthwhile or influential, it would not have received the attention of both friends and foes.

The issue of this research is the emphasis on "Seyed Morteza's interpretive foundations". According to this view, theological and interpretive concepts such as scientific methods in proving the lords of the book and tradition, require scientific evidence so that a single news, like a continuous news, leads to the knowledge of Quranic texts. The method of the present research is descriptive-analytical and text-based and with reference to the basic concepts in the works of Seyyed Morteza Alam al-Huda as a prominent figure. The most important findings of this paper are explaining the position of interpretive narrations and analyzing the scientific facts in the face of interpretive news. What is meant by evidences, evidences and characteristics that cause the single news to come out of the suspicion of being the evidence. The outlines of the informative evidences are: 1. The existence of news in hadith works and Shiite principles 2. The knowledge of the news 3. The conformity with the appearance of the Qur'an 4. The conformity with the rule of reason 5. The conformity with the principle of divine justice.

"Relationship" with Imam Mahdi (a) and "Greeting" are two pillars in the subject of Mahdaviat. In this research, the meaning and application of the sentence "Rabeto" from verse 200 of Surah Al-Baqarah and the sentence "Baqiyatullah" from verse 86 of Surah Hood are explained by referring to interpretive hadiths in a descriptive-analytical method. The issue of research is how to Relationship with the Guardian of the Age (PBUH) through "Greeting" in the age of absence and presence. The purpose of this research is traditional commentary of "Rabeto" and "Baqiyatullah" in relation to each other. Till now, no such Qur'anic and traditional research has been conducted in connection with these two important issues of components of the principle of Islamic Mahdaviat. The discovery of the meaning of "Rabeto" and "the rest of God" in the Qur'an and how to "Greeting "to Imam Mahdi (as) by defining the Ahl al-Bayt (as) is the Innovation of this research. By examining the lexicon and verse studies with the help of tradition, it became clear that the meaning of "Rabeto" in Surah Al-Imran today is the connection and Relationship with Imam Montazer (as) and the meaning of "the rest of God" in Surah Hood is also Imam Mahdi (as). And the text which narrated for greeting to Qaeme Ale-Muhammad (PBUH) in both historical periods, in the era of absence and in the era of Appearance, is "Peace be upon you oh the rest of God on earth". It is worth mentioning that there are other greetings to relationship with Imam Mahdi (as) that should be searched in related sources.

The independence of judges in arbitration is an important process that is mentioned in the one hundred and fifty-sixth article of the Constitution. The main issue of this research is the moral solution of the false brothers of independence and despotism in judgment. Judges sometimes become confused between the two when making decisions and sentencing, which can only be resolved by recognizing their nature and criteria for differentiation. The solution to this moral challenge can be proposed in other areas as well, but according to the teachings of the Holy Koran and the narrations of the Ahl al-Bait (AS), the “cognitive” area (data generation and dependent data processing) is of fundamental importance. The works written in this field have dealt with the independence of the judge, judicial justice, judicial etiquette or political despotism, which lack recognition and study of the two, morally speaking. This study, as far as possible, has expressed the criteria, signs and examples of independence and despotism in this field so that judges in the situation have the ability to move out of this astonishment and moral confusion.

Judges sometimes make the distinction between independence and despotism when deciding on a sentence that can only be distinguished by understanding its nature and criteria. All the written works in this field dealt with the judge's independence from legal, jurisprudential and political perspectives and lacked any insight into their understanding. It was possible to solve such a problem in a network of different domains. The purpose of this study is to solve these two ethical paths through a religious domain based on insight.

The research method in this study is analytical and applied based on valid library resources.

Extraction of four criteria: "correctness of attitude towards the origin of existence", "recognition of analytical capacities and emotional limitations", "real recognition of the origins of spiritual knowledge and its attachment", "consideration of assignment, formulation and developmental judgment" In addition to the judiciary, it was also essential for individual and organizational decision-making.

This study stated the criteria, indicators and instances of independence and despotism with regard to the field of vision, so that the referees in the situations faced can be able to depart from these two ethical paths.

Candida species are the second most common cause of vaginitis in worldwide after bacterial agents. This study was performed to determine the etiological factors of Candida vulvovaginitis in pregnant women.

This descriptive-analytical study, was performed on 100 pregnant women with vaginal discomfort that referring to gynecologic and obstetric clinics of the Sanandaj Social Security Hospital, Kurdistan province, Iran during 2016. After obtaining informed consent and collecting background information using a questionnaire, the patients were examined by a specialist physician and samples were collected. Identification of isolates was done based on colony color and also using PCR-restriction fragment length polymorphism (PCR-RFLP) method.

Candida vulvovaginitis was seen in 29% of women. Candida albicans were the most common cause of the disease (86.2%) followed by Candida paraposilosis (10.43%) and Candida glabrat (45.3%) . There was no significant relationship between diabetes and candida vulvovaginitis. There was a significant relationship between the history of antibiotic usage, age over 35 and third trimester of pregnancy with Candida vulvaginitis (P<0.05).

The prevalence of Candida vulvovaginal candidiasis was 29% and Candida Albicans was the most common cause of the disease.

slamic Awakening is a return to Islam and the Qur'an and the Sunnah of the Prophet and the Ahl al-Bayt (as). The Islamic Awakening must be properly defined and find the empowering factors of it to be operating. The empowering factors of the Islamic Awakening must be found and implemented. Undoubtedly, the Qur'an and the Sunnah of the Infallibles (peace be upon them), and the history of Islam in Iran, and the political movement and thought of Imam Khomeini(ra) and his students and companions are the creators of the spirit and content of the Constitution of the Islamic Republic of Iran. This great covenant between the Imam and the people of Iran is a powerful source of inspirational for the "Islamic Awakening". Introduction, chapters and principles of the Constitution of the Islamic Republic of Iran is the National Covenant of Iranians and the result of the ijtihad of Velayat-e-Faqih and the Imitation references, mujtahids, jurists and lawyers. And within it, the mission and duties of the Islamic system, diplomacy and political behavior of the Islamic Revolution and foreign policy and the goals of the Islamic Republic of Iran and the strategies for exporting the revolution and the duties of the army, IRGC, government and nation are clearly stated. Therefore, the Constitution of the Islamic Republic of Iran has explained the legal requirements of the government and the nation for Islamic awakening and foreign policy based on the wisdom, dignity, expediency and authority of the Muslims of the world.

Hajj is one of the most important acts of worshipping which is obligatory on those who can fulfill all the required conditions and its necessity is proved by several verses (e.g. Al-Imran: 97) and hadiths. Tawaf is one of the most prominent rituals of the Hajj. Since the presence of the excused women in the mosque is forbidden, and Masjid al-Haram is the place for performing Tawaf and the condition for its performance is purity, the excused women should delay their Tawaf until they are clean. On the other hand, the time for performing the rituals of pilgrimage such as wuquf in Arafat and Mina is specific. So, what is the duty of a woman, excused after being Muhrim for Umrah Tamattu and prior to performing Tawaf or during Tawaf but is not clean until the last opportunity to be a Muhrim for Hajj tamattu? Can she perform Hajj tamattu in the same year or should she perform it in the following years? And in general, what is the duty of the excused women to perform the Tawaf of the Hajj? In fact, the opinions of the great scholars is different in this regard. Studies show that scholars have a consensus on the duty of women who confront with the religious excuse during Tawaf to leave the Mosque quickly, but they disagree on how these women should act afterwards. In this study, we investigate the opinions of the scholars on the conditions of Tawaf for women with religious excuses