Islamic Knowledge and Insight

The hadiths and traditions of the Infallibles (peace be upon them) constitute among the most important sources for understanding and deriving Islamic teachings and legal rulings. Nevertheless, the use of narrations without systematic criteria for evaluating their chains of transmission and textual content may lead to erroneous interpretations and reliance on unreliable reports. Accordingly, examining the hadith-related views of contemporary Shiʿi scholars, particularly Ayatollah Jaʿfar Sobhani, is of particular importance. Employing a descriptive-analytical method and drawing upon Ayatollah Sobhani’s works on hadith, narrator criticism, theology, and the principles of jurisprudence, this study analyzes his foundations and perspectives in the field of hadith studies. The principal research question concerns the theoretical foundations and methodological criteria that he applies in evaluating narrations and the implications of these foundations for understanding hadith in jurisprudence, theology, and Qurʾanic exegesis. The findings indicate that, in continuity with the Imami tradition of ijtihad, Ayatollah Sobhani emphasizes the necessity of conducting both chain-of-transmission criticism and textual criticism. He maintains that the authenticity of a hadith depends on a combination of criteria, including the reliability of its narrators, the continuity of its chain of transmission, its consistency with the Qurʾan, its compatibility with reason and historical evidence, and the absence of indications of fabrication. Rejecting both the Akhbari approach and excessive leniency in accepting narrations, he stresses the essential roles of narrator criticism (ʿilm al-rijāl), hadith methodology (dirāyat al-ḥadīth), and hadith comprehension (fiqh al-ḥadīth) in evaluating reports. His thought on hadith studies is also closely connected with his theological, exegetical, and jurisprudential approaches. This comprehensive perspective enables his methodology to extend beyond a merely formal examination of chains of transmission. It may therefore be concluded that Ayatollah Sobhani’s framework of hadith studies is founded upon the “methodical authentication of hadith” and may be regarded as a moderate, ijtihad-based model for engaging with the hadith heritage.

The present study examines, from a jurisprudential and legal perspective, the concept of the “final breath of life” (unstable life) in cases of homicide. The final breath of life constitutes an intermediate condition in which an individual stands on the threshold of death; limited vital signs (such as a weak heartbeat, respiration dependent on mechanical ventilation, or minimal basic biological activity) persist, yet a return to independent and stable life (stable life) is practically impossible. The central question of this research is whether terminating this condition (for example, by withdrawing life-sustaining support) may be regarded as constituting the requisite physical conduct necessary to satisfy the material element of homicide (the deprivation of the life of a living human being possessing full inviolable life), or not. Using an interpretive–analytical method and drawing upon the sources of Imāmī jurisprudence, legal doctrine, and medical science, the findings indicate that in Imāmī jurisprudence the final breath of life is often equated with the separation of the soul from the body, and the individual in such a condition is regarded as legally equivalent to a deceased person; accordingly, acts committed against such a person are considered offenses against a corpse rather than homicide. Article 372 of the Islamic Penal Code (enacted in 2013) explicitly reflects this jurisprudential distinction within Iranian criminal law and allocates responsibility among the involved parties: the first person (the one who creates the condition of unstable life, such as by inflicting the initial injury) is subject to qiṣāṣ (retaliation in kind) or payment of diyah (blood money) for the inflicted injury, while the second person (the one who terminates the final breath of life, such as by withdrawing support without causing a new direct injury) is deemed to have committed an offense against a corpse. Consequently, such conduct generally does not fulfill the material element of homicide or may lack criminal characterization altogether (within the framework of forensic medical determination and the consent of the legal guardian). The central role of Imāmī jurisprudence in defining death on the basis of the separation of the soul, the role of medical science in the precise diagnosis of brain death and unstable life, judicial interpretation of Article 372, and the challenges arising from legislative gaps concerning the precise boundary between life and death constitute key aspects of this research. The study concludes that the jurisprudential and legal distinction between stable life and the final breath of life forms the principal basis for analyzing criminal liability in homicide, and that legislative reconsideration is necessary in order to harmonize the foundations of Imāmī jurisprudence, the findings of modern medical science, and criminal law, so as to eliminate judicial ambiguities and ensure criminal justice.

Using a descriptive-analytical method, the present study examines Imam Ali’s (PBUH) approach to state policy and compares it with Western political thought. The findings indicate that no independent study has thus far specifically investigated Imam Ali’s perspective on politics in direct comparison with other schools of thought. Existing studies have generally addressed isolated aspects of the subject and have been conducted independently of the focus of the present research. Imam Ali’s approach to politics is fundamental in nature, as he regards religion and politics as interconnected and inseparable. Accordingly, he considers justice to be the principal foundation of political governance. From his perspective, a person who is capable of exercising authority and control over the self can undoubtedly become a successful statesman. The close relationship between religiosity and politics is clearly evident in the structure of Imam Ali’s government, as well as in his correspondence, instructions, and testaments. The concept of politics commonly refers to the principles and methods of governing a country and administering society, responsibilities that are generally entrusted to governments and states. It may therefore be argued that Imam Ali’s government represents a prominent model of an integrated understanding of religion and politics. In ancient Greece, politics and ethics were similarly regarded as necessarily interconnected. Socrates considered political knowledge to consist of familiarizing individuals with their moral duties, while Plato evaluated political systems according to ethical criteria. This approach continued throughout the Middle Ages; however, from the post-medieval period onward, Western political thought increasingly adopted the principle of separating religion from politics.

The phenomenon of repetition in the Holy Qur’an is among the significant and longstanding subjects in Qur’anic studies and the science of exegesis. Despite the attention given by some exegetes and scholars to the nature and underlying wisdoms of repetition, this issue still requires independent and more in-depth investigation. This necessity arises because many viewpoints on the subject have been presented only sporadically or implicitly, leaving a noticeable research gap in its systematic examination. In this regard, the approach of Allameh Tabataba’i, as a distinguished contemporary Qur’anic exegete, deserves particular attention due to its methodological and ijtihād-based nature. Employing a descriptive-analytical method, the present study examines his perspectives as articulated in Tafsir al-Mizan and succeeds in identifying more than twenty wisdoms and functions of repetition in the Qur’an. The findings indicate that repetition in the Qur’an is by no means redundant; rather, it is founded upon profound wisdoms, including differences in meaning and context, clarification and elaboration, emphasis and reinforcement of concepts, causal explanation, stimulation and encouragement, receptiveness to admonition, magnification and intensification, prevention of misunderstanding, and reminder for the avoidance of forgetfulness and misguidance. Ultimately, this study explains repetition as a divine instrument employed in the path of guidance, education, and the manifestation of God's grace and mercy through diverse rhetorical forms.

This study aims to comparatively analyze the number, structure, and conceptual logic of mystical stations and waystations in the thought of Imam Khomeini and Qushayri. The central problem is that the difference between these two mystics in presenting spiritual stations is not merely numerical, but rooted in their epistemological, anthropological, spiritual, and teleological foundations. The research adopts a descriptive-analytical method based on a comparative reading of the major works of both thinkers. The findings indicate that Qushayri, within the framework of classical Sufism, explains stations mainly as a set of virtues, disciplines, and spiritual states, emphasizing repentance, scrupulousness, asceticism, patience, trust, satisfaction, love, knowledge, and sincere servitude. By contrast, Imam Khomeini interprets stations and waystations within the horizon of Shi‘i mysticism, guardianship, monotheism, the removal of dark and luminous veils, presence of heart, the inner meaning of worship, and ascent through the divine names. Thus, in Qushayri’s view, the plurality of stations primarily has an ethical and pedagogical function, whereas in Imam Khomeini’s thought, the waystations of the path acquire meaning in relation to the degrees of monotheism and the realization of servitude. The study concludes that Qushayri is closer to a detailed enumeration of stations and the formation of a pedagogical map for the seeker, while Imam Khomeini gives greater attention to the ontological and monotheistic depth of the waystations. Accordingly, the number of stations in Islamic mysticism is not fixed or merely numerical, but reflects each mystic’s understanding of the human being, religious law, spiritual path, guardianship, and the final goal of mystical journeying.

Social, economic, and cultural transformations over recent decades have reshaped family structures worldwide, leading to single-parent households, blended families, cohabiting relationships, foster and adoptive families, and families formed through assisted reproductive technologies. These changes have resulted in families no longer exclusively performing traditional functions such as caregiving, economic support, education, transmission of values, and child protection, with many responsibilities redistributed to external institutions including the state, courts, schools, and counseling services. Family law in Iran and England, while based on different philosophical, religious, and institutional foundations, responds differently to these developments. In Iran, families remain anchored in lawful marriage and Islamic jurisprudence, with substitution of family functions implemented in limited or case-specific ways. In England, the law emphasizes functional responsibilities and child welfare, providing greater flexibility in recognizing diverse family forms and distributing caregiving and supportive roles across institutions. Comparative analysis demonstrates that in both systems, substitution of family functions does not equate to the elimination of family, but rather reflects the redistribution of roles and responsibilities between the family and social institutions. Effective legal and policy responses must balance stability, child and vulnerable individual protection, and adaptability to emerging social realities. Findings indicate that structural transformations of family necessitate precise legal and institutional design, preserving traditional foundations while adequately responding to contemporary challenges.

Islamic rapprochement among schools of thought, in its general sense, refers to the efforts of Muslim scholars to establish convergence among the followers of different Islamic denominations with the aim of fostering mutual understanding and strengthening religious brotherhood based on Islamic principles and commonalities. In a more specific sense, this concept is presented as an intellectual and practical movement by scholars of Islamic denominations who seek to reduce disagreements, neutralize tensions, and establish unity between Shiites and Sunnis. The realization of Islamic unity requires the establishment of strong foundations within political and social systems, both at national and transnational levels; without such foundations, achieving genuine convergence will not be possible. In this regard, intellectual and religious elites play a central role in guiding and advancing this process. The present study focuses on this issue and examines the key strategies of Islamic rapprochement and unity in the thought of two prominent Shiite thinkers, Imam Musa al-Sadr and Imam Khomeini. This examination is based on the assumption that weakness and fragmentation among Islamic countries have created grounds for interventions and exploitation by international powers and constitute one of the most significant consequences of the failure to achieve Islamic rapprochement and unity. Drawing upon the foundations of rapprochement-oriented jurisprudence, this study analyzes these challenges from the intellectual perspectives of Imam Khomeini and Imam Musa al-Sadr and explores their proposed solutions for confronting these crises and achieving Islamic solidarity. According to the perspectives of these two thinkers, rapprochement among Islamic denominations and Islamic cohesion not only contribute to the revival of the power and dignity of the Islamic Ummah but also prevent the weakening and collapse of Muslim societies.

The Holy Qur’an has consistently been one of the most significant sources of inspiration in Persian mystical literature, and numerous mystical works have emerged through a profound engagement with Qur’anic concepts and vocabulary. Allameh Hasan-Zadeh Amoli’s poetic composition Daftar-e Del is among the works whose language and semantic structure maintain an extensive relationship with Qur’anic discourse. The present study aims to investigate the manner and function of Qur’anic vocabulary within this poetic collection through the lens of intertextuality. The significance of this research lies in the fact that, despite the existence of studies examining the reflection of the Qur’an in Persian mystical literature, a comprehensive analysis of the intertextual relationships in Daftar-e Del has received relatively limited scholarly attention. This study employs a descriptive–analytical method based on qualitative textual analysis, examining selected instances of Qur’anic vocabulary and expressions found in the verses of the collection. The findings indicate that Allameh Hasan-Zadeh Amoli, through lexical borrowing and semantic re-creation, reproduces Qur’anic concepts within a mystical framework, thereby establishing a profound connection between Persian poetry and revealed divine knowledge.