https://www.pajoohname.ir/ Research Journal on Fiqh and Islamic Sciences en daily 1 Mon, 22 Dec 2025 00:00:00 +0330 Mon, 22 Dec 2025 00:00:00 +0330 https://www.pajoohname.ir/article_240143.html The assessment of hadith transmission chains has long been a critical concern for Imami jurists in determining the authenticity of legal reports. Tahdhib al-Ahkam, the renowned hadith collection of Shaykh al-Tusi, holds a central place in the process of deriving Islamic legal rulings. However, the presence of numerous documentation deficiencies in this work has led some scholars to explore corrective strategies. One such approach is the Document Substitution Theory (Ta’weedh al-Asnād), which seeks to resolve textual weaknesses by replacing flawed chains of transmission in Tahdhib with more reliable alternatives. Among the leading proponents of this theory is Muhaqqiq Khoei, who advanced two primary methods: (1) replacing the documentation in Tahdhib with those documented in Shaykh al-Tusi’s bibliographical work al-Fihrist, and (2) substituting Shaykh al-Tusi’s chains with those verified by Najashi. In contrast, Ayatollah Khamenei critically examines and questions the reliability of both methods, expressing skepticism regarding their validity. This study adopts a descriptive-analytical approach, drawing on library-based sources to provide a comparative analysis of the differing perspectives of Muhaqqiq Khoei and Ayatollah Khamenei concerning the legitimacy and application of the Document Substitution Theory. https://www.pajoohname.ir/article_240145.html does not explicitly address public oversight; instead, by invoking general principles such as the evidence for "Promotion of Virtue and Prevention of Vice," it deems combating social corruption necessary. However, in certain instances, elements like the prohibition of spying on one another or on others' affairs (tajassus) conflict with these general principles. This conflict raises the question: what precisely is the nature of public oversight? Most jurists, when a greater public interest is at stake, have prioritized the general principles of promotion of virtue and prevention of vice. In contrast, Ayatollah Khamenei holds a perspective that differs from this predominant view yet aligns with that of the legislator. Taking into account public interests, the Leader has accepted specific exceptions; His position is elaborated as follows: he first emphasizes the necessity of transparency among officials, reporting by the people, and the need for the general right of the public to have access to information. However, he maintains that in exceptional cases, public disclosure is not necessary. The foundations for this stance are: 1) preserving public order, 2) observing the moral rights of the accused's family, and 3) the sufficiency of private admonishment and investigation. It is important to note that what is derived from Ayatollah Khamenei’s esteemed opinion is the permissibility of "whistleblowing," whereas "public exposure" is contrary to public order. Consequently, this research, employing a descriptive-analytical method and library-based approach, will elucidate the nature of public oversight based on the perspectives of jurists, Ayatollah Khamenei, and the legislator. https://www.pajoohname.ir/article_240147.html A foundational basis for the formation of the Islamic Revolution of Iran is the belief in the connection between politics and spirituality. This idea stands in contrast to those schools of thought that insist on the separation of politics from religion. Since 1989, in various meetings with officials, Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei has repeatedly elaborated on this principle and stressed the necessity for officials to devote attention to spiritual matters. In this study, the Leader’s statements in these meetings were collected through library research, examined and analyzed using content analysis, and their Quranic and Hadith foundations were then explained. The results of the research indicate that the remarks made by the Leader concerning the need for officials to adhere to spirituality fall into three dimensions: doctrinal, moral, and practical. Content analysis of statements related to the moral dimension reveals that the most frequently emphasized themes are: piety (taqwa), sincerity (ikhlas), trust in God (tawakkul), and self-purification (tazkiyah al-nafs). The reasons for the necessity of officials’ commitment to these moral virtues are twofold: first, to cultivate the capability and qualification to fulfill their duties and responsibilities, and second, because of the substantial influence officials’ conduct and behavior exert on society. https://www.pajoohname.ir/article_240148.html In his interpretations, Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei demonstrates a profound and critical engagement with the views of earlier Quranic Mufassirs (exegetes) and, within the framework of his interpretive analyses, examines, evaluates, and critiques their perspectives. Employing a library-based method and a descriptive–analytical approach, this study explores the methodology underlying his critique of exegetical opinions within his interpretive thought. The findings indicate that, in critiquing exegetical views, the Leader draws upon a coherent set of methodological principles, including adherence to avoiding interpretation inspired by personal opinion and prejudgment; emphasis on precise recourse to lexical sources and avoidance of subjectivism; refraining from exclusive reliance on mere context; reliance on valid sources, evidence, and contextual indicators; observance of the principles of rational and customary discourse; and attention to the structural and thematic coherence of Quranic verses. Through logical analysis of the foundations and arguments of exegetes, Ayatollah Khamenei offers a purposeful critique of unsound views and, while clarifying their interpretive weaknesses, presents his own Quranic perspective grounded in reliable evidence. Ultimately, the Leader’s primary aim in critiquing exegetical opinions is to purify the domain of Quranic interpretation from erroneous readings and to guide the audience toward a scholarly, well-documented, and methodical understanding of divine revelation. https://www.pajoohname.ir/article_240149.html The social extension of the Holy Quran, understood as the process of institutionalizing Quranic teachings within the structural and functional dimensions of Islamic society, requires the identification and analysis of effective and practicable strategies. Using a descriptive–analytical approach and drawing on the statements and intellectual framework of Ayatollah Khamenei, this study examines the key components and mechanisms involved in realizing this process. The findings indicate that, in the cultural domain, emphasis is placed on three central axes: (1) behavioral role modeling through the introduction of successful and exemplary Quranic figures; (2) the effective use of performing arts and digital media as vehicles for conveying Quranic concepts; and (3) the production of attractive and audience-oriented content in cyberspace, grounded in a wisdom-based approach. In the educational dimension, three institutions play a pivotal role: the family, the school, and religious seminaries. The family functions as the primary environment for fostering sustained familiarity and emotional attachment to the Holy Quran; schools are responsible for instruction at the levels of reading, fluent recitation, and comprehension of meanings; and the clergy assume a key role in explicating Quranic teachings and providing practical models of religious conduct. In the political sphere, four core strategies are identified: (1) legislation rooted in Quranic principles; (2) the institutionalization of transparency and justice in governance; (3) a dignity-oriented approach to foreign policy; and (4) the reinforcement of Islamic unity. In the economic domain, the findings highlight four foundational principles: (1) strengthening economic resilience against external threats; (2) systematic confrontation with usury and corruption; (3) the equitable distribution of economic opportunities; and (4) the integration of spirituality with economic activity. In the legal sphere, three main axes are emphasized: (1) deriving legal norms from Quranic sources; (2) the implementation of judicial justice with due respect for the rights of the accused; and (3) the education of citizenship rights based on Quranic teachings. The most significant challenges to the realization of the social extension of the Holy Quran include reductionist approaches to Quranic understanding, the lack of effective practical models, and tensions between modern lifestyles and Quranic values. Addressing these challenges requires the implementation of a comprehensive “Jihad Tabeen” [Jihad of clarification] across multiple levels of society. Overall, the study demonstrates that the formation of a Quranic society depends on systematic coordination and synergy among cultural, educational, and governing institutions. https://www.pajoohname.ir/article_240150.html A fundamental factor in societal advancement is the effective utilization of human potential and capabilities. Consequently, establishing equal opportunities and robust mechanisms for the equitable participation of all social groups is essential. The participation of women across diverse cultural, social, political, and economic spheres is a key indicator of a nation's progress and development. As an advanced form of governance founded on religious democracy, the Islamic Republic [of Iran] requires focused attention on this dimension and must facilitate the broad social participation of women. The distinctive feature of the religious democratic model, in contrast to other governance systems, is its emphasis on the people's role and the reciprocal trust between the nation and the state. Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei, as a leading theorist of religious governance, has consistently underscored the indispensable role of women in societal progress. Employing a descriptive-analytical methodology and drawing on library resources and the perspectives of the Leader, this study examines the role of women's social participation within the system of religious governance. The findings reveal that religious sources, by affirming the equal human dignity of men and women, social responsibility, and the right to political participation, validate both the legitimacy and necessity of women's social engagement. The Leader also regards women's participation, framed within Islamic values while preserving their central familial role, as imperative, emphasizing meritocracy and establishing the legal framework for women's effective societal presence. Therefore, cultural and legal policies designed to enhance women's financial and psychological security, reinforce support mechanisms, and create equal social opportunities can significantly elevate their contributions to society. https://www.pajoohname.ir/article_240151.html Law is an essential component of human social life. Within the Islamic system, laws represent the embodiment of Islamic norms and function as the operational framework of governance, serving as a means for realizing the goals and ideals of the Islamic order. Accordingly, legislation occupies a central position in the Islamic system of governance. This study aims to examine and articulate the fundamental legislative essentials from the perspective of Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei. The main research question is: What are the essential requirements of legislation in Ayatollah Khamenei’s thought? From his viewpoint, the foremost criterion in legislation is the conformity of laws with Islamic law (Sharia), alongside strict adherence to the Constitution. Further key legislative principles include commitment to social justice, responsiveness to the needs of the people, and an idealism grounded in realism. Methodologically, the study employs a descriptive–analytical approach based on content analysis of Ayatollah Khamenei’s speeches and statements. https://www.pajoohname.ir/article_240152.html Hijab is a fundamental obligation in Islamic law, explicitly emphasized in the Holy Quran. This study aims to conceptualize Ayatollah Khamenei’s model of thought regarding chastity and hijab and to examine its alignment with the Chastity and Hijab Law, employing a qualitative Grounded Theory (GT) approach. The research follows the systematic Strauss and Corbin method, applying three stages of coding to analyze the data. Using theoretical sampling, 116 data units related to chastity and hijab were analyzed, resulting in 174 initial concepts and 20 primary categories. In the paradigmatic model, the category “the obligatory nature of hijab as a religious duty” emerged as the central phenomenon, with the highest frequency (39 instances). Other key categories include “compatibility of hijab with human nature” as the causal condition, “explaining the philosophy of hijab” as the contextual condition, and “Western efforts to remove Islamic symbols, including hijab, undermine modesty, and normalize public unveiling” as the intervening condition. Strategic categories, such as promotion of virtue good and prevention of vice, state institutions’ oversight of hijab, and the outcome category of preserving the family foundation through adherence to religious hijab rulings, demonstrate clear consistency with the provisions of the Chastity and Hijab Law. The study provides a systematic framework linking religious thought, societal norms, and legal structures in Iran.