https://icwj.edihe.ac.ir/ Islam and the Contemporary World en daily 1 Fri, 22 May 2026 00:00:00 +0330 Fri, 22 May 2026 00:00:00 +0330 https://icwj.edihe.ac.ir/article_248191.html نهاد غرر در فقه اسلامی که ناظر بر لزوم شناخت کافی نسبت به عوضین در عقود است، در نکاح با دو گونه از علوم مواجه می‌شود که ماهیتی متمایز دارند: علم اجمالی که دارای کشفی تردیدآمیز اما منجّز است و علم عرفی که مبتنی بر تسامح عرفی در معاملات و مسامحات جاری در زندگی روزمره می‌باشد. مسئله اصلی آن است که تأثیر این دو پایه معرفتی بر وضعیت عقد و آثار مالی مترتب بر آن، خاصه مهر، در فقه مذاهب خمسه و قانون موضوعه ایران چگونه ارزیابی می‌شود. پژوهش حاضر با روش توصیفی‑تحلیلی و تطبیقی، آرای فقهای امامیه، حنفیه، مالکیه، شافعیه و حنابله را واکاوی کرده و تطبیق آن با مواد قانون مدنی و قانون حمایت خانواده را بررسی نموده است. یافته‌های تحقیق مؤید آن است که در تمامی مذاهب خمسه، علم اجمالی با استناد به نظریه «انحلال علم اجمالی به علوم تفصیلی متعدد»، رافع غرر محسوب شده و صحت عقد را به دنبال دارد، لیکن در خصوص مهر، به دلیل عدم تعیین مصداق خارجی، به مهرالمثل منجر می‌گردد. در مقابل، علم عرفی اگرچه به جهت بنای عقلا بر مسامحه، عقد را صحیح نگه می‌دارد، اما مهرِ مسمّی را مستقر می‌سازد. قانون مدنی ایران در ماده ۲۱۶ با تأسی از فقه امامیه، علم اجمالی را کافی دانسته، اما قانون حمایت خانواده مصوب ۱۳۹۱ بدون تفکیک این دو پایه معرفتی، پرداخت مهر را مطلقاً تا سقف ۱۱۰ سکه به نرخ روز پیش‌بینی کرده است. جمع‌بندی آنکه تفکیک میان علم اجمالی و علم عرفی، سرنوشت مهر (مسمّی یا مثلی) را در عقد واحد دگرگون می‌سازد و رویکرد قانون‌گذار در یکسان‌انگاری آن دو، با مبانی فقهی مذاهب خمسه ناسازگار بوده و نیازمند بازنگری تقنینی است. https://icwj.edihe.ac.ir/article_250560.html Contemporary theology and philosophy of religion have produced a refined typology of responses to religious diversity, yet this literature has rarely engaged in sustained fashion with the metaphysics of classical Islamic mysticism. This article examines the doctrine of waḥdat al-wujūd (“the oneness of being”), most closely associated with Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), as a resource for contemporary models of religious pluralism and interfaith coexistence. Using a conceptual-mapping method, the article places Akbarian concepts — the self-disclosure of the Divine Names (tajallī), the notion that “the Real is created in beliefs” (al-ḥaqq al-makhlūq fī’l-iʿtiqādāt), the isthmus (barzakh) as an intermediate ontological space, the Perfect Human (al-insān al-kāmil), and the ethic of courtesy (adab) — in dialogue with constructs drawn from the theology of religious pluralism, including John Hick’s distinction between the noumenal Real and its phenomenal manifestations, Alan Race’s threefold typology of exclusivism, inclusivism, and pluralism, Raimon Panikkar’s model of intrareligious dialogue, and Paul Knitter’s “acceptance” model. The article argues that Ibn al-ʿArabī’s metaphysics constitutes a distinctively Islamic and non-reductive form of epistemic pluralism, one that grounds respect for religious diversity in the structure of being itself rather than in doctrinal relativism, while insisting, against a merely sentimental ecumenism, on the continued particularity and hierarchy of revealed forms. The article concludes by weighing the risk of collapsing this metaphysics into an undifferentiated perennialism against the risk of a purely apophatic bypass of concrete religious difference, and by assessing the model’s implications for comparative theology and grassroots interfaith practice. https://icwj.edihe.ac.ir/article_250985.html AbstractThis article uses a comparative historical method to look for obstacles to the transition to democracy with economic and social preconditions in the two countries of Iran and China in the late twentieth century. In the late twentieth century, both countries sought a series of economic and social reforms that to some extent led to an increase in relative gross domestic product, urbanization growth, the growth of the middle class, etc., but the transition to democracy with the economic and social preconditions desired by some theorists did not occur. The question arises: why, despite some economic and social changes, has democratization from below not occurred in the two countries?The research findings show that the traditional Confucian culture based on a harmonious society and the Leninist institutional legacy of the Communist Party based on the monopoly of power in China and the Islamic culture based on divine sovereignty in Iran, as well as the necessity of economic development, public welfare, and political stability as the priority of the people in both countries, have weakened the possibility of democratization from below and made only democratization from above possible https://icwj.edihe.ac.ir/article_251183.html Public morality is among the oldest justifications for coercive law and one of the least disciplined. In Islamic legal discourse the problem is especially acute because a norm may be religiously obligatory or prohibited without the further proposition that contemporary public authorities may police every departure from it. The classical law of commanding right and forbidding wrong recognized coercive dimensions, but it also developed limits concerning visibility, privacy, knowledge, juristic disagreement, competence, and the likely consequences of intervention. Modern states alter the problem by joining those norms to legislation, police powers, digital surveillance, licensing, and administrative sanctions. This article asks when Islamic public law may treat individual conduct as a legitimate object of coercive restriction in the name of public morality. Through doctrinal analysis of classical sources, engagement with contemporary Islamic legal scholarship, and functional comparison with modern rights law and constitutional practice, it argues that moral wrongfulness is a necessary but insufficient ground of public coercion. State restriction requires a public-law translation of the underlying norm. That translation is justified only where the wrong is sufficiently determinate, has a legally cognizable public nexus, falls within a defined public competence, and can be addressed by a necessary and proportionate measure whose evidentiary basis and consequences withstand review. Privacy and valid juristic disagreement strengthen the presumption against coercion. The proposed public-wrong threshold preserves a meaningful role for public morality while denying the state an undifferentiated jurisdiction over personal virtue. https://icwj.edihe.ac.ir/article_251202.html In today's world, women's empowerment as part of the workforce has gained great importance. This research examines the obstacles and challenges in the path of women's advancement in organizations, focusing on the glass cliff. These obstacles not only limit women's access to high management levels, but also negatively affect the development and effectiveness of organizations. The aim of the research was to identify, rank, and provide effective solutions to overcome the glass cliff of women's management. The research method is qualitative and applied. The content analysis method was used to analyze the data. A statistical sample of 16 academic experts and female managers and employees in the field of healthcare was selected using snowball sampling, and content validity and reliability were determined using the research peer review strategy (two coders). The results led to the identification of 63 initial codes categorized into 10 themes and 3 main concepts: women's empowerment and career advancement (empowerment and development of women's advancement paths, equality in advancement and promotion opportunities for women), structural and psychological support for women (structural and legal support and psychological and social support for women), and strengthening professional participation and interactions (reforming evaluation and appointment processes, strengthening women's participation in organizational decision-making, and strengthening professional interactions between genders). The findings were categorized into three axes: empowerment and equality in career advancement opportunities, structural and psychological support, and strengthening professional participation and interactions. The results emphasize the need for a multidimensional approach to promote women's managerial status and reduce gender inequalities https://icwj.edihe.ac.ir/article_251650.html Environmental decisions frequently distribute benefits to the present while transferring ecological risks to persons who cannot participate in today’s political process. The problem becomes acute when the threatened loss is irreversible: extinction, aquifer collapse, permanent contamination, or climate-system change cannot simply be compensated by a later legislature. Contemporary international law increasingly responds through prevention, precaution, long-term assessment, and attention to future generations. Islamic environmental scholarship, meanwhile, has developed rich accounts of stewardship, balance, harm, public interest, and the objectives of the Sharīʿa. Yet a public-law question remains underdeveloped: when do these normative materials generate a legal duty of the state, rather than an ethical appeal to individuals, and what does that duty require before irreversible harm occurs? Using doctrinal analysis of Islamic legal sources, conceptual analysis of intergenerational justice, and functional comparison with recent climate and environmental jurisprudence, this article argues for an irreversibility-sensitive duty of prevention in Islamic public law. The duty is triggered by a credible risk of serious, non-substitutable ecological loss within public authority’s sphere of control and requires science-based assessment, explicit consideration of future interests, precaution under uncertainty, preference for reasonably available reversible alternatives, and reasoned periodic review. Irreversibility does not create an absolute veto on development. It changes the burden and quality of public justification because the state may otherwise foreclose ecological options that later generations cannot recover. https://icwj.edihe.ac.ir/article_251780.html In jurisprudential studies, the term "al-bayyinah" is predominantly used to mean testimony, while Quranic texts carry broader meanings, which may lead to misinterpretation of the divine intent. The study employs a descriptive-analytical method by tracing the occurrences of "al-bayyinah" in the Quran, surveying the opinions of Imami exegetes and jurists, and analyzing narrations from Ahl al-Bayt (AS), distinguishing between literal quotation and reported understanding. The Quranic usage of "al-bayyinah" indicates clear evidence whose referent varies according to context (message, miracle, insight, proof), whereas in later jurisprudential usage it has been predominantly applied to testimony in judicial matters as one of the manifestations of clear evidence, although early scholars like al-Tusi and al-Muhaqqiq al-Hilli indicate that its linguistic origin is broader. The terminological usage of al-bayyinah in the judicial field was not a transition from one meaning to another, but rather a specification of one of the manifestations of clear evidence within the context of judicial proof. https://icwj.edihe.ac.ir/article_252230.html This article examines the transformation of Western academic explanations of the origins of Shiʿism from Julius Wellhausen to Wilferd Madelung. It asks how the definition of “origins,” the unit of analysis, the hierarchy of sources, and the relationship between politics and religion changed across this historiographical trajectory. Employing analytical historiography and comparative source criticism, the study evaluates the works of Wellhausen, Ignaz Goldziher, Marshall Hodgson, W. Montgomery Watt, S. Husain M. Jafri, Heinz Halm, and Madelung according to five variables: the proposed starting point of Shiʿism, event-based versus processual temporality, the relationship between politics and religion, endogenous versus exogenous causation, and the use of sources. The findings show that Wellhausen, although locating Shiʿism within Arab society, principally interpreted it as an opposition party whose political defeats led to its religious development. Hodgson shifted the question from when Shiʿism originated to how it became sectarian; Watt added tribal, urban, and mawālī dimensions; and Jafri challenged the separation of a political phase from a religious one. By restoring the Qurʾan, the status of the Prophet’s family, kinship, material rights, and the plurality of Hāshimite claims to the center of analysis, Madelung criticized the conventional assumption that Abū Bakr’s succession was unproblematic. The article argues that this historiographical change was not a linear replacement of theories, but a relocation of explanatory emphasis from a “political party” to a multilayered process in which claims to authority, collective memory, religious leadership, and communal identity emerged at different times. https://icwj.edihe.ac.ir/article_252256.html Abstract Family law is considered one of the most fundamental areas of law in the Islamic legal system, because in Islamic thought, the family is the center of human personality formation, the transmission of moral and religious values, and the basis for achieving peace and psychological security. However, rapid social, cultural, economic, and technological developments in the contemporary world have posed new challenges to the institution of the family and the traditional rules governing it. The present study aims to analytically examine the capacities of Islamic family law, relying on the teachings of the Holy Quran and Imami jurisprudence, in facing these challenges, and also to provide solutions for its dynamism and efficiency. The research method is descriptive-analytical and based on library and documentary sources. The findings of the study show that Islamic family law, especially within the framework of Imami jurisprudence, has a significant capacity to respond to emerging issues due to its use of reliable sources of inference such as the book, tradition, reason, and consensus, as well as dynamic tools such as ijtihad, expediency, custom, hardship, harm, and the role of time and place. However, in the field of legislation and implementation, some issues such as the age of marriage, custody, divorce, dowry, alimony, temporary marriage, and the redefinition of the roles of spouses are still a place of challenge and conflict between traditional perceptions, new social realities, and contemporary justice-oriented requirements. The conclusion of the study is that change in Islamic family law is inevitable, but this change must be carried out within the framework of the fundamental principles of Sharia, with a purposeful approach, and relying on the dynamic ijtihad of the Imami jurisprudence, so that while protecting the family entity, the dignity and rights of all its members are also guaranteed. https://icwj.edihe.ac.ir/article_252257.html Environmental crisis is the pressing challenge of our contemporary time. Environmental scientists have tried their best to mitigate this crisis through different technical and policy-based solutions. But environmental science lacks an intrinsic ethics of nature within itself and this can be fulfilled through religions. This study is an attempt to explore how religious theories —particularly those derived from Quran and hadith on environment protection and sustainable resource use— influence Muslim’s Environmental attitude and behaviors. We have study this aspect by employing descriptive-analytical approach on environmental crisis, qualitative content analysis for theories developed by Muslim scholars with a quantitative survey on snowball sampling. The data has been collected from 116 Muslims in the form of questionnaire and after analyzing the data it is shown that 1) Muslim audience are highly influenced by religious teaching on the protection and sustainable use of natural resources 2) there is considerable awareness of eco-Tafsir as a distinct interpretative framework among Muslims 3) There is very less program by Muslim organization and Madras to promote environmental ethics and Eco-Tafsir. The study conclude that while religious narrative hold strong potential to shape pro-environmental orientation among Muslims, Institution efforts to translate Eco-Tafsir into practical educational and community programs remains limited https://icwj.edihe.ac.ir/article_252258.html نظریۀ کنش ارتباطی یورگن هابرماس بر نقش ارتباط زبانی در ایجاد تفاهم، شکل‌گیری روابط میان گوینده و مخاطب و دستیابی به توافق عقلانی تأکید دارد و از این منظر، زبان را فراتر از ابزار انتقال پیام، سازوکاری برای شکل‌دهی به کنش اجتماعی می‌داند. خطبه‌های امام حسین(ع) نیز از ظرفیت ارتباطی و اجتماعی ویژه‌ای برخوردارند؛ زیرا در آن‌ها گفتار ضمن انتقال معنا و بیان موضع، مخاطب را به آگاهی، ارزیابی موقعیت و اتخاذ موضع در برابر مسائل اجتماعی و اخلاقی فرامی‌خواند و از این جهت با مؤلفه‌های ارتباطی نظریۀ هابرماس پیوند می‌یابد. پژوهش حاضر با هدف تحلیل الگوهای کنش ارتباطی در خطبه‌های امام حسین(ع) بر اساس نظریۀ یورگن هابرماس و با بهره‌گیری از روش توصیفی ـ تحلیلی انجام شده است. نتایج نشان می‌دهد که کنش‌های ارتباطی در این خطبه‌ها در سه سطح گفتاری، نمایشی و هنجاری با یکدیگر پیوند دارند و از بیان موضع و آشکارسازی وضعیت ذهنی گوینده تا ارجاع به ارزش‌ها و معیارهای جمعی امتداد می‌یابند. همچنین، رابطۀ گوینده و مخاطب بر فرایندی تدریجی استوار است که مخاطب را از مواجهه با مسئله و آگاهی از موقعیت به ارزیابی، انتخاب و پذیرش مسئولیت اجتماعی سوق می‌دهد. در این چارچوب، ارزش‌های دینی در ساختار خطابه‌ها از سطح باور به عرصۀ رفتار و مسئولیت اجتماعی انتقال می‌یابند و زبان خطابه با ایفای نقشی هنجارساز، میان باور دینی، موضع‌گیری فردی و کنش اجتماعی پیوند برقرار می‌کند.