مجله مدیریت دانش اسلامی
سال چهارم شماره 1 (پیاپی 7، بهار و تابستان 1401)

Many late Sunni jurists have designed jurisprudential-legal structures. These structures have two aspects; this means that they have used two scientific structures. The current paper follows this theory that the later Sunnis (from Zarqa) designed their jurisprudence structures according to the science of law. They have tried to bring jurisprudential structures closer to legal structures. Some Sunni jurists have designed the structure of jurisprudence based on law (Zohayli and Shaltut structure), but others have gone too far and have adopted the structure of jurisprudence from the science of law. The second method is not suitable for designing the structure of jurisprudence, although it may be defended in the legislative structure; because the language of the law must be international. In this paper, six of the most important structures of legal-jurisprudential are critically examined and their advantages and shortcomings are dealt with. These structures are Zarqa structure in al-Fiqh al-Islami fi Thawbah al-Jadid; The structure of Khalaf in Ilm Usul al-Fiqh; Shaltut structure in Al-Islam Aqidah va Shariah; The structure of Islamic jurisprudence in Al-Mawsu'ah al-Fiqhiyah al-Kuwaitiyah; The structure of Wahaba Zohayli in al-Fiqh al-Islam va Adilah; and the structure of Jamal Atiyah in Tajdid al-Fiqh al-Islami.

The analysis of Islam and its teachings has a scientific appeal for Orientalists, and especially after the Islamic Revolution of Iran, attention to the teachings of Islam and Imamia grew to the point where some researchers equate the term "Oriental Studies" with "Islamic studies". Of course, the examination of religious teachings requires a method and a style that is called "methodology of religious studies". Eastern scholars seek to use these methods in the analysis of Mahdiism teachings, but in studies of the religion and especially the attitude towards the religious teachings of others, it is necessary to observe their accepted style and principles. In other words, a researcher is obliged to observe minimum standards in researching the teachings of others. The present paper aims to answer these questions with a descriptive-analytical data processing method first, what is the method of Islamic studies in the West? Second, what harm is there in the theories of Orientalists in some teachings of Mahdiism? The authors believe that due to the increase of Islamic studies and Imamiyah in the West, it is necessary to know the method of their studies, and by knowing the harms of the method in Western Islamic studies, it is easy to criticize the views of the Orientalists and then determine that what are the basic problems in analyzing the teachings of Imamiyah from their side? The findings suggest that most of the Orientalists have used the historiography method and their research suffers from damages such as "generalizing an event", "ignoring the validity of texts", " Taking teachings from other people's books", "not mastering the Arabic language", "confusion between Islam and the Muslim community" and "ignoring the rules of taking teachings from religious sources".

Identifying the meanings of religious words and terms and explaining their semantic field has attracted the attention of Shia scholars for a long time. Among these words, the word "Raj'a" (the belief that a group of people who have died will return to the Earth shortly after the reappearance of the twelfth Shi'a Imam, al-Mahdi), and its derivatives have a relatively high frequency in the Ahlulbayt school of thought. This word, which refers to one of the special and essential beliefs of Shia, is conceptualized in this paper from the point of view of words and terms. Therefore, first, the literal meaning of Raj'a is analyzed with the help of dictionary books, and then its idiomatic meaning is analyzed from the perspective of Shiite scholars and figures. The result of the research, which was carried out in a descriptive, analytical-critical method, shows that what most Shiite theologians and scholars say about the Raj'a is based on some words of the Infallibles (pbut), and it seems that they were not in the position of defining the term of the Raj'a in order to provide a comprehensive meaning. Therefore, most of their views focus on a part of the concept of Raj'a, and the definition of comprehensiveness is presented less. At the end, this paper deals with a comprehensive definition, taking into account the collections of the narratives related to Raj'a.

Ethics is one of the important elements that play a fundamental role in the perfection and happiness of people and human societies. Therefore, in some narratives, individual and social ethics have been considered as the characteristics of the waiters of Imam Mahdi (a.s). Social ethics is derived from social beliefs, values, and norms and shapes public culture. Therefore, it is more important than individual ethics. Social ethics is defined as one of the main components of social capital and one of its pillars; because with it, the identity of the social system is formed and becomes dynamic and flourishing. The current paper has examined "the social ethics of the waiters in the deepening of social capital" with the descriptive-analytical method and through data collection in the documents available through the library, while explaining the key concepts, it has answered this question that "what role does the social ethics of the waiters play in deepening social capital?" One of the most important findings and innovations of this paper is the explanation of the role of social ethics in the deepening of social capital by emphasizing on ethical components such as social trust, social justice, cooperation and collaboration, etc.

The place of the administrative system in the economic, social, and cultural progress of every country is very high, and its purification from errors and deviations play a significant role in the realization of the general goals of the society. Administrative health means that the administrative system performs its duties well and achieves organizational efficiency by complying with the existing administrative principles and regulations and according to the pre-designed administrative order. Administrative health is one of the long-standing desires and aspirations of different societies, and many studies have been carried out in discovering ways to improve it in different countries (with different approaches). Many solutions can be found in Islamic sources, especially the government sirah of Imam Ali (a.s.). Based on the three-pronged model, the organization has three structural, contextual, and behavioral aspects. The main objective of the current study is to provide useful solutions to improve administrative health in the behavioral aspect (using religious texts) with an emphasis on Nahj al-Balaghah. The findings of the study suggest that the three ways of creating effective supervision, observing justice, and increasing transparency are among the most important ways to improve administrative health from the point of view of Nahjul Balaghah.

The extent of the infallibility of the Holy Prophet is one of the controversial topics of Shia and Sunni commentators, which is discussed based on some verses that deny infallibility, such as verse 2 of Surah Fath. This verse clearly tells about the existence of the human's sin and God's forgiveness for the Holy Prophet. This paper, through using a descriptive-analytical method, has compared the views of Ayatollah Tabatabaei and Tabari, two of the prominent commentators of Fariqain, in discovering the meaning of the word in the verse, and similar verses. As a result, despite the differences in the principles of belief, both commentators believe that "Dhanb (sin)" and "Istighfar (The act of seeking forgiveness from Allah)" mentioned in the verse have a different meaning compared to other similar verses. Based on external evidence, from the narrative of Ayesha and ordering the Prophet to seek istighfar, in verse 3 of Surah Nasr, without direct connection with the literal meaning, Tabari interprets it as a level of gratitude that a new interpretation of the word is according to the mystical term. Based on the context of the verses, Tabatabaei considers the sin mentioned in the verse as the idea of the polytheists' sin towards the Holy Prophet and considers its forgiveness to mean erasing the results of enmity and the consequences of polytheists' hatred towards the Prophet, which is in accordance with the root meaning of the word in literature.