Sharia, Philosophy and Ethics

This study aimed to phenomenologically explore the inner experience of ethical obedience to Sharia among young devout Muslims in Iran. This qualitative research employed a descriptive phenomenological method. Sixteen devout young individuals residing in Tehran were purposefully selected as participants. Data were collected through semi-structured interviews and continued until theoretical saturation was reached. Colaizzi’s seven-step method was used for data analysis, supported by NVivo software. Analysis of the interviews revealed three main themes: “emotional experience of ethical obedience,” “internal challenges of obedience,” and “stabilizing factors for sustained obedience.” Subthemes included spiritual calm, sacred shame, inner temptations, social pressure, religious upbringing, connection to scripture, and rational understanding of Islamic rulings. Participants described Sharia obedience not merely as a religious duty but as an inner, meaningful, and ethically driven experience. The findings indicate that obedience to Sharia among devout youth is a multilayered and internalized experience shaped by spiritual motivations and ethical consciousness. This highlights the need for supportive, rational, and morally grounded religious education to foster enduring religiosity in younger generations.

The aim of this study is to identify the indicators of moral self-control based on the teachings of Nahj al-Balagha through a qualitative interpretive approach. This qualitative study was conducted using thematic analysis. Data were collected through semi-structured interviews with 20 experts and scholars in Islamic ethics, religious studies, and Nahj al-Balagha in Tehran. Purposeful sampling was applied and continued until theoretical saturation. Interviews were transcribed verbatim and analyzed using NVivo software. Data validity was ensured through participant verification, peer debriefing, and systematic coding documentation. The results yielded three main themes: “moral self-awareness,” “management of impulses and motivations,” and “practical commitment to moral values.” Each theme included subthemes such as self-knowledge, self-monitoring, anger control, moderation of desire, commitment to promises, and avoidance of hidden sins. These indicators reflect profound interpretations of moral principles embedded in Nahj al-Balagha. This study reveals that moral self-control in Nahj al-Balagha is not merely a psychological skill but a multi-dimensional ethical-spiritual virtue encompassing cognitive, emotional, and behavioral aspects. These indicators can inform Islamic educational programming and contribute to the development of culturally grounded models of self-control.

The aim of this study is to identify the epistemic elements influencing moral reconstruction in the experience of repentance using a content analysis approach. This research employed a qualitative method with a conventional content analysis approach. Twenty-four adult participants from Tehran, all of whom had undergone profound and reflective experiences of repentance, were purposefully selected. Data were collected through semi-structured interviews and analyzed using NVivo software. Sampling continued until theoretical saturation was achieved. The data were categorized into three main themes: (1) Epistemic awakening at the point of repentance, including components such as existential crisis awareness, moral self-reflection, and reevaluation of values; (2) Moral identity reconstruction, encompassing constructive remorse, reconciliation with the past, and the formation of a new moral narrative; and (3) Epistemic engagement with ethical resources, involving the use of religious texts, ethical dialogues, and encounters with moral role models. These themes highlight the central role of reflective and cognitive elements in the moral transformation process following repentance. Repentance is not merely an emotional return, but rather a rational, epistemic, and spiritual process through which individuals reconstruct their moral identity by reflecting on ethical values, interacting with religious resources, and cognitively reconfiguring their sense of self. The findings offer valuable insights for the development of faith-based moral rehabilitation and spiritual counseling interventions.

This study aims to explore the strategies for reproducing ethical discourse in religious social media networks, focusing on methods of representation, ethical persuasion, and addressing challenges and opportunities. This research employed a qualitative approach using thematic analysis. Data were collected through semi-structured interviews with 22 participants, including users, content creators, and administrators of religious social media pages in Tehran. Purposeful sampling was continued until theoretical saturation was achieved. Data analysis was conducted using NVivo software, through open, axial, and selective coding. The results were organized into three main categories: representation of ethical discourse, persuasive strategies, and challenges and opportunities. In the first category, strategies included the use of Quranic verses and narrations, personal experiences, visual storytelling, and blending traditional content with modern styles. For persuasion, reliance on religious authority, rational arguments, emotional appeal, and role models were common. Challenges such as algorithmic limitations and opportunities such as trending topics and collective participation were also identified. Reproducing ethical discourse in religious social media is a complex and multi-layered process that requires careful balance between content depth, media form, and audience engagement. Religious content producers employ a wide range of strategies to maintain the integrity of ethical messages while increasing their digital appeal.

This study aims to qualitatively analyze the meaning of “taqarrub” (spiritual nearness) in worship practices with a focus on its ethical dimensions based on lived experiences of devout individuals. This qualitative research employed thematic analysis. Data were collected through semi-structured interviews with 16 religious participants residing in Tehran, selected through purposive sampling with theoretical diversity. Interviews continued until theoretical saturation was reached. Data analysis followed a three-stage coding process (open, axial, and selective) using NVivo software. Findings revealed that “taqarrub” is perceived as a multi-dimensional and deeply ethical phenomenon. Three main themes emerged: “inner experience of taqarrub,” “ethical components of taqarrub,” and “the role of worship in moral development.” Subthemes included spiritual presence, sincerity in intention, humility, empathy, and moral purification through prayer. Participants perceived taqarrub not only as a devotional state but as a transformative moral and social process. This study concludes that worship practices foster genuine taqarrub only when accompanied by pure intention, ethical self-awareness, and social commitment. Thus, taqarrub should be conceptualized beyond ritual formalities, as a moral, spiritual, and social journey. The results can inform Islamic education programs aiming to integrate ethics with spirituality.

This study aims to identify the factors influencing the internalization of moral values in informal religious education within the cultural context of Iran. This research employed a qualitative approach using thematic analysis. Data were collected through semi-structured interviews with 20 participants including religious educators, learners, and practitioners of informal religious education in Tehran. Participants were selected through purposive sampling with experiential diversity, and data collection continued until theoretical saturation. Thematic coding (open, axial, and selective) was performed using NVivo software. Analysis revealed three main categories: "interpersonal and relational factors," "contextual and environmental structures," and "intrapersonal elements of the learner." These included 15 subcategories and over 60 open codes. Key influencing factors included face-to-face interaction, the personal character of educators, learners’ lived experiences, informal settings, cultural congruence, and psychological readiness. Effective internalization of moral values requires deep human interaction, meaningful educational contexts, and cognitive-affective readiness among learners. Informal religious education, when aligned with cultural and relational elements, can play a vital role in embedding moral values.

The aim of this study is to explore the dimensions of ethics in Islamic Sharia from the perspective of Islamic philosophy and to elucidate the position and role of ethics within the structure of Sharia using interpretive content analysis. This qualitative study was conducted using the method of interpretive content analysis. Data were collected through semi-structured interviews with 18 professors and experts in the fields of Islamic philosophy and jurisprudence in Tehran. Purposeful sampling continued until theoretical saturation was reached. The collected data were analyzed using NVivo software, applying open, axial, and selective coding to extract categories and main themes. Data analysis identified three main themes: (1) The position of ethics in the structure of Sharia (including purposiveness, philosophy of legislation, and conflict between jurisprudence and ethics); (2) The relationship between Islamic philosophy and Sharia ethics (including teleology, virtue theory, and philosophical interpretation of ethical rulings); and (3) Lived manifestations of ethics in Sharia (including practical examples, moral education, and social ethics). The results showed that ethics serves as both the ultimate goal and a prerequisite for Sharia rulings, and philosophical interpretation can deepen understanding and resolve potential conflicts between ethics and Sharia. This study presents a conceptual-interpretive model emphasizing the profound connection between ethics and Sharia in Islamic thought and highlights the need to reconsider the role of rationality and ethical objectives in the interpretation and instruction of Sharia rulings. The findings can guide jurists, educators, and policymakers in the clarification and promotion of religious ethics.

This study aimed to qualitatively analyze the relationship between spiritual experience and moral commitment among Muslim cultural activists. A qualitative design with thematic analysis was employed. Data were collected through semi-structured interviews with 19 Muslim cultural activists in Tehran, selected purposively until theoretical saturation. Data analysis was performed using NVivo software based on Braun and Clarke’s thematic analysis method. The study identified three main themes: lived spiritual experience, moral commitment in practice, and the intersection of spirituality and ethics within the cultural context. Participants emphasized divine presence, continuous worship, transformative experiences, and inner inspiration as key spiritual dimensions. Honesty, justice, commitment, humility, and moral courage were primary ethical facets. The reciprocal relationship between spirituality and ethics was highlighted through inner reform, ethical confrontation with challenges, and strengthening collective ethics. The findings indicate that spiritual experience plays a crucial role in shaping and reinforcing moral commitment among Muslim cultural activists, and this relationship is contextualized within religious and cultural frameworks through psychological and social processes. These insights contribute to theoretical development and practical enhancement of religious cultural activities.