International Journal of Religions and Civilizations

Humanity can be understood as the collective behavior, beliefs, and values of human beings as a species. Transcultural values are those that are shared across multiple cultures and are considered to be universal. These values are not specific to any one culture, but rather represent a shared understanding of what is important or meaningful in life. One common transcultural value is the concept of human dignity. This value asserts that every human being is inherently valuable and deserves to be treated with respect and fairness, regardless of their background, race, gender, or any other characteristic. Another transcultural value is the idea of compassion, which emphasizes the importance of empathy and caring for others. Other examples of transcultural values include the importance of family and community, the value of education, and the belief in justice and equality. These values are shared across many different cultures and have been passed down through generations to guide human behavior and relationships. Embracing transcultural values can help to bridge cultural divides and promote understanding and cooperation between different groups. By recognizing and respecting the shared values that unite us as human beings, we can work towards a more harmonious and inclusive world.

The current research represents a philosophical and spiritual reading of the uprising of Imam Hussein, transcending the historical and political narrative of the event to focus on its mystical and existential dimensions. The research begins by framing the historical events of the Karbala epic, emphasizing that it was not merely a political dispute over the caliphate, but rather a clash between two opposing visions of existence: a divine system that views God as the center of existence, and a worldly system that views power and self as the ultimate goal. It demonstrates that understanding the corruption of the Umayyad regime and the spiritual decline that afflicted the Islamic nation is essential to understanding why Imam Hussein's uprising was an existential necessity to preserve the essence of the Muhammadan message. The research analyzes the contradictory philosophy of governance between the Umayyad theory, based on sheer force, and the Islamic theory embodied by Imam Hussein, which views legitimacy as derived from the Quran and Sunnah. Imam Hussein asserts that his uprising was to seek reform in his grandfather's nation, and that this reform transcends the superficial political concept to encompass a comprehensive reconstruction of the nation and society towards the "straight path." The research examines Imam Hussein's journey to martyrdom as a deliberate mystical path, not merely a reaction to events. It highlights that the Imam's sermons and sayings, such as his sayings, "Whoever would sacrifice his life for us and be determined to meet God, let him journey with us," and "God willed that I should be killed," indicate his foreknowledge of his fate and that the journey was voluntary toward martyrdom and the achievement of union with God. The research offers a philosophical analysis of the terms "revolution" and "resurrection" in the context of Imam Hussein's movement. It explains that the term "revolution" is a modern and common twentieth-century description, while "resurrection" is the legal and doctrinal term used in classical religious texts. It argues that "resurrection" defines an action by its divine source rather than by its material results, making Imam Hussein's action a complete fulfillment of his divine mission regardless of the worldly outcome. The research delves into the spiritual essence of Karbala, analyzing Imam Hussein's inner state, which was based on "sincerity," "trust in God," and "realization of the situation." He asserts that his prayers and the supplications of Arafah reflect his inner world and his state of contentment and absolute submission to God. The research also examines the metaphysics of Karbala as a manifestation of divine beauty and majesty, where the attributes of subjugation and glory (Jalal) were manifested in thirst and killing, and the attributes of mercy and kindness (Jamal) were manifested in patience and sacrifice. It highlights Lady Zaynab's statement, "I saw nothing but beauty," as an interpretive key that reveals her mystical vision of divine beauty behind the apparent tragedy. It cites the incident of the infant's blood, which the Imam threw toward the sky without a single drop falling, as a metaphysical sign confirming the acceptance of this sacrifice in the divine presence. The research addresses the "chemistry of tears" and mourning for Imam Hussein as a spiritual technique for purifying the soul and heart, and as a means of attaining God. It notes the evolution of mourning rituals from a mere tragic expression to an energy employed within a renaissance and revolutionary framework.

This comparative study explores the concept of prenuptial agreements as legal documents or pre-marital arrangements between spouses aimed at regulating financial rights and potential obligations prior to the formalization of marriage. These agreements have become increasingly common within Western legal contexts, particularly in the United States, and have also evolved within the Jewish religious framework through the development of supplementary documents to the traditional Ketubah, The research seeks to investigate the jurisprudential foundations and legitimacy of prenuptial agreements within Islamic law, examining the extent to which such agreements are permissible under the principles governing marital conditions and the objectives (maqāṣid) of marriage. In parallel, the study analyzes the philosophical foundations, religious references, and mechanisms of legal enforcement in both American and Jewish legal contexts, The study delves into the theoretical underpinnings of prenuptial agreements, followed by a presentation of their practical and judicial applications in the three systems. It highlights points of convergence and divergence, and offers a critical assessment of the potential to formulate a contemporary Islamic model of prenuptial agreement that aligns with Islamic ethical and legal values while benefiting from comparative legal and religious experiences.

The Abrahamic religions (Judaism, Christianity, and Islam), as they are known, contain a wide range of sects and denominations, and their diversity is vast. Judaism is no exception, as it contains multiple and diverse sects and denominations. The reason for this is due to the presence of Jews in the modern era and beyond in the West. Therefore, they have adopted multiple and often diverse sects and denominations. For this reason, rabbinic Judaism has excommunicated many of these sects, considering them heretical and opposing them. In this article, I discuss the types of contemporary Jewish sects around the world and their most important literature and beliefs.

This study offers a comprehensive study of the Jewish New Year, known as Rosh Hashanah, in terms of its religious, symbolic, and social dimensions. Rosh Hashanah is one of the most important holidays in the Jewish calendar, celebrated on the first and second days of the Hebrew month of Tishri. It is viewed as a day of judgment and remembrance, on which one's deeds are presented to God and the beginning of the ten days of repentance, culminating in the Day of Atonement (Yom Kippur).
The study focuses on the central rituals associated with this holiday, most notably the blowing of the shofar, a symbolic ritual used for spiritual awakening and a call to repentance. The special structure of prayers that include passages reflecting the awe of divine judgment, such as "Avinu Melkeinu" and "Onitani Tokveh", is also analyzed.
The study also addresses distinctive popular and social rituals, such as eating symbolic foods (apples with honey, pomegranates, and the head), and the ritual of tashlich, which embodies the idea of getting rid of sins. The study also discusses the psychological and spiritual dimensions of this holiday, as a time for reflection, self-examination, and renewing one's relationship with God and one's fellow human beings. The study concludes that Rosh Hashanah is not merely a celebration of the beginning of a new year, but rather a profound religious occasion that instills in the Jewish conscience the notion of moral responsibility, repentance, and hope for a new beginning. This holiday also reflects the interplay between individual and collective rituals, and between the spiritual and social dimensions of the Jewish religion.

In this brief study, we will present texts found in the two Yemeni translations of the Gospel of Jesus Christ and the Holy Qur'an. The first complete translation of the Gospel of Jesus has come down to us through three manuscripts: Arabic Vatican 17 and 18, and Leiden 561. We also have fragments of the second translation of the Gospel of Jesus through Imam Zaidi, the founder of the Zaidi state, in his book: "The Book of Response to the Christians." We will also present some similar texts between the two Gospels and the Qur'an. These studies will contribute to adding new information to these studies. May God grant us success.

The Akhbariyya sect is a sect of the Imami Shiites that appeared in the early eleventh century AH at the hands of Mirza Muhammad Amin al-Istrabadi. It adopted a methodological content that differed from the fundamentalist approach of the Imami Shiites and claimed that it was an extension of the Shiite narrative trend that appeared in the fourth century AH. Some of them attributed it to al-Saduq (d. 381 AH).