testament

Considering the spiritual value of the wills of the martyrs of the eight years of sacred defense and the importance of studying and thinking about them, as well as the necessity of explaining the educational concepts in these texts for the new generation, this research has attempted to discover, determine, and explain the value concepts that explicitly or implicitly contain educational implications. The research method is content analysis, and the research environment is the wills of 99 religious martyrs in Markazi Province, of which the wills available to 35 religious martyrs were selected. The research questions are: 11 main components that are determined based on concepts derived from Islamic value theory, divided into sub-topics, and analyzed after coding and accurate recording. The results of the research show that the text of these wills contains divine concepts and contains educational implications. The components emphasized in these texts are: 1) God, the Quran, and spirituality 2) The Prophet of Islam (PBUH) and the Imams (AS) 3) Imam Khomeini (RA) and the Velayat-e-Faqih 4) Martyrdom and selflessness 5) Jihad, the sacred defense of the warriors of Islam 6) The Islamic system and service to the people 7) Enmity, anti-oppression, and defense of the oppressed of the world 7) Spirituality and seminaries 9) Advice from martyrs to their families 10) This world and the hereafter 11) Prayers and wishes of martyrs. Most of these educational and value-based advice have a positive aspect, i.e., calling for goodness and righteous deeds, and some have a negative aspect, i.e., prohibiting and avoiding evil and undesirable deeds. Attention has also been paid to various educational areas, including individual, social, and other areas.

The official and common view of the followers of heavenly religions and the general Muslims is that prophecy is a divine institution and the prophets were chosen by God Almighty to convey divine messages to mankind, which guarantee the happiness and salvation of mankind. and use all scientific and practical measures to realize these messages. This theory has been criticized, and it has been said: Prophethood is the selection of God by the Prophet, which means that the prophet's messages to the people are created by the mind and personality of the prophet. In this view, a prophet is someone who has chosen God for knowledge and worship and had a God-pleasing course and behavior, and in a place and time when the conditions for declaring prophethood and establishing a religion were available, he did this with the intention of God. is, and when such conditions were not available, he gave up declaring prophethood and establishing religion, and this is the secret of the generality of prophethood in all places and times. But according to the popular view, the non-ubiquity of prophecy is unjustified, because the necessity of divine guidance is the universality of guidance through prophecy. In this article, by explaining the correct method of research about prophecy, and by using solid rational and narrative reasons, the correctness of the common view has been confirmed, and the incorrectness of the said view has been proven.

Some scholars believe that there is no synonym in the Qur'an. Accordingly, each word has a particular meaning in the sentence. It is therefore necessary to have a more accurate understanding of the Divine Word by researching the meaning of the words correctly. One word that has many meanings in the Holy Quran is the word “Ahd” (Testament), with its derivatives used 46 times in the Holy Quran and in the Bible about 300 times. In this study, the meaning of the word “Ahd” (testament) and its semantic circle in the Holy Qur'an are compared with its meaning in the Old Testament. The findings of this study indicate that the concept of “Ahd” (Testament) is not the same in the Quran and the old testaments, but there is a significant difference in this regard.

Organ transplantation is an absolute instance of new issues which has different possibilities. The current article has studied and analyzed different jurisprudential arguments and has obtained the following results a) in case of vegetative state, it is not permissible to remove a vital organ which may lead to death because it is an instance of murder. Removal of organs which do not lead to death is permissible with the consent of the wali (guardian) or according to the person’s testament whether the person is in vegetative state or dead. B) compensation money for the removed organ is obligatory except if the person has wished to donate it free of charge and its usage is with the permission of the hakim shar’ in charitable usages. C)it is permissible to ask for an exchange to abandon one’s right of the property. It is also permissible to buy and sell organs. D)The transplanted organ will become ritually pure when it becomes one of the organs of the patient and wudu and ghusl is correct. However, before the completion of transplantation process, it is difficult to rule that this organ is ritually pure.

The last will and testament is upon every Muslim by Sharia Law and has social, ethical and economical implications. It establishes justice, supports the needy, prevents disparities, helps fulfill promises, strengthens family ties, makes up for shortcomings during one’s lifetime, readies for death, manages after-death affairs, ensures continuity of good deeds, corrects economic system, decreases social class differences, helps pay off the debts and provides economic security.

Imama and leading a society as a vital and fundamental subject is frequently mentioned by Imam Ali in both sermons and letters of Nahj al- Balagha. Contents of such sermons and letters can be categorized in two parts of “General Imama” and “Particular Imama.” The present essay is centered on the first topic, i.e., general Imama which includes generalities of Imama and does not focus on the determination of Imam Ali as the objective instance of an Imam whose following is mandatory. Discussions of general Imama are taken into consideration in 40 positions in Nahj al-Balagha dealing with such subjects as the concept of Imama, rights and duties of the Imam, necessary need of society to the Imam, necessary qualities of an Imam whose following is mandatory, the status of explicitly appointment of the Imam, and mutual duties of Imam and umma. Dealing with survey of those subjects in the mirror of Nahj al- Balagha, the present essay clarifies that among three groups of twelver Shiites, Sunnite traditionalists, and Mu’tazila, it is the Shiite perspective which is closest to the teachings of Imam Ali on general Imama.