AL-AMEED JOURNAL

Quranic foundations of the good life are fundamentally practical in nature rather than merely theoretical, and once they are brought into application, they give rise to a complete society distinguished by psychological and behavioral equilibrium. This would bring about the anticipated Mahdist society of which we read in transmitted narrations of Ahlalbayt (peace be upon them) — a society that will attain its fullest equilibrium and highest degree at the hands of Imam al-Mahdi (may Allah hasten his reappearance). This is to say that realization of the good life, even in relative measure, is an attainable objective prior to the advent of Imam Al-Mahdi (peace be upon them) indeed, it constitutes a defining characteristic of life in the community awaiting fulfillment of that divine project.

The current study, "Influence of Islamic Legislation on Good Life" (al-Ḥayāt al-Ṭayyibah), addresses the intended meaning of the good life — defined as a life in which a person fulfills legitimate desires, refrains from committing sins, and seeks the pleasure of Allah Almighty. Opinions of select scholars regarding the nature of the good life are examined, and this study inclines toward the position that it encompasses both present life and the hereafter, substantiated through transmitted and rational evidences. Several means conducive to attaining the good life are identified, and it emerges that these are embedded in juridical rulings established by Islamic law as derived by scholars across successive generations.
Islamic legislation is identified as falling into two categories:
First: Direct Divine Legislation — its source being Glorious Quran. This requires sound selection among exegetical opinions of Quranic commentators, specifically those interpretations from which correct and valid juridical rulings may be properly derived.
Second: Indirect Divine Legislation — comprising what was issued by Noble Messenger (peace be upon him), as well as what was transmitted from members of his progeny (Ahl al-Bayt, peace be upon them). However, no instance from this source may be adopted without rigorous scrutiny of authenticity of its chain of transmission and textual content, in a manner analogous to the verification of sound exegetical opinion conforming to substance of Glorious Quran.
Furthermore, the selected jurisprudential models , as presented here, realize the good life across ethical, devotional, and judicial domains — all oriented, in their higher objectives, toward achieving the good life in both present world and the hereafter.

Concept of obedience represents a contentious problematic among scholars — in terms of interpretation, theoretical grounding, and practical application — as various intellectual, political and religious schools of thought have recognized, to the extent that divergent trajectories of consciousness are formed with respect to its significations and objectives. There is no doubt that Quranic frame of reference as understood in the perspective of Ahlalbayt (peace be upon them) constituted the true and concrete model for interpreting this concept across its various openings and dimensions.
Based on that undertaking of constructing conceptual frameworks of obedience and mechanisms of its articulation, from the perspective of Ahlalbayt (peace be upon them), represents a major transformative process in prevailing intellectual climate that produces an exemplary model of a functional philosophy possessing enduring continuity in the fashioning of a secure life for a stable society.
The present study is structured according to a plan comprising a preamble in which foundational concepts of obedience are addressed, followed by Section One : Cultural Production of Value Systems of Obedience; Section Two: Patterns of Obedience and Structure of Relations; and Section : Latent Structures of Obedience and Their Representations. These are succeeded by concluding remarks, research findings, and a bibliography of sources and references.

The current study aims to elucidate the role of orientation toward symmetry in generating creative solutions and developing innovative capacities among fifth-grade preparatory students in secondary schools of Karbala Governorate. It further seeks to reveal the level of adoption of symmetry philosophy among high-achieving students versus their peers, assess their capacity to generate creative solutions to problems, determine the correlational relationship between symmetry orientation and creative problem-solving, and identify obstacles that constrain such capacities. The research adopted an analytical descriptive methodology as most appropriate to objectives of the study. Following a review of prior literature, a random sample of (134) male students was selected, and two instruments were constructed: the first, a symmetry orientation scale comprising (32) items, and the second, a creative solutions scale comprising (24) items. Both instruments were submitted to a panel of experts for verification of validity and reliability.
The results indicated that fifth-grade preparatory students exhibit a high degree of orientation toward symmetry and adoption of its philosophy, as well as a high level of capacity for generating creative solutions to their problems, with no statistically significant differences found between high-achieving students and their peers on either variable. A significant correlational relationship between symmetry orientation and creative solutions was also established. The paper recommended further investigation into the influence of thinking styles on problem-solving, performance development, and academic achievement, as well as conducting studies addressing variables of sex and achievement level with the aim of developing cognitive capacities and fostering diverse thinking orientations to enhance student competency across various educational stages.

One of the most pivotal issues perpetually raised concerning the Qur’an is the matter of its translation. The significance of this endeavor becomes manifest when considering that Islam is a comprehensive and universal religion; thus, it is imperative that its message be accessible to a global audience. Consequently, the highest degree of linguistic precision should be exercised when translating Quranic lexis and phrasing. This requirement is particularly critical regarding the "similar Ayats" (Al-Ayat al-Mutashabihat), as any translational choice in this context can profoundly impact the conveyance of specific theological (Kalami) perspectives.
Such a phrase that remains a subject of hermeneutical challenge and divergent scholarly opinion is "Istawā ‘alā al-‘Arsh" (He established Himself upon the Throne). Employing a library-based research methodology and qualitative data analysis, this article examines the semantic dimensions of this phrase in Persian translations of the Quran. The study concludes that various interpretations have been proposed, including "stability upon the Throne," "attending to the Throne," "seizure of the Throne," and "the dominion over and governance of the universe." Findings suggest that the latter interpretation—emphasizing divine providence and cosmic administration—aligns most accurately with core religious tenets.

Sinan Antoon's novel The Corpse Washer (2013) narrates story of Jawad, "a good and a soft-spoken man," who reluctantly inherits his family's traditional profession of washing the bodies of the dead in post-invasion Iraq. This study examines how Antoon employs a Manichean conception of silent body/broken voice to articulate unrepresentable trauma of living in present-moment Iraq. Through subjecting the text to a close reading informed by trauma theory and postcolonial critique, the article focuses on corpse-washing as a means of bearing witness to collective suffering and interrogates narrative capacity to represent excessive violence. The article demonstrates how Antoon's narrative techniques generate a poetics of survival that grants the dead their due alongside the living, and produces a new textual form of resurrection to preserve memory against forces that seek total erasure.