https://iscw.isqs.ir/ Islamic Studies and Quranic Research in the Contemporary World en daily 1 Wed, 21 Jan 2026 00:00:00 +0330 Wed, 21 Jan 2026 00:00:00 +0330 https://iscw.isqs.ir/article_730135.html The contextualism that Skinner and the Cambridge School offer in reading past texts has aroused great enthusiasm in various universities around the world for decades. In addition, it seems necessary to achieve new interpretations of the Quran in the light of contemporary knowledge in various fields of humanities. The following article addresses the question of what is the status of Islamic interpretations in terms of textualism and contextualism based on Skinner's views. The research method of this article is to describe, explain, and analyze Skinner's approach and common interpretations among Muslims. In this research, it was seen that the types of interpretations among Muslims, despite their ability to understand and interpret theological, philosophical, abstract, and mystical concepts, are still far from contextualism. Also, Skinner's approach, due to its simultaneous attention to the text, context, and author's intention, creates numerous epistemological capabilities for interpreters. From the perspective of intentionalism, unlike Muslim interpreters and jurists, he does not look for the author's intention only in the midst of the text's words, but also in the interaction between the text and the context. The set of epistemological and methodological advantages of this approach allows for the solution of some interpretive problems and more historically accurate readings. This approach can be combined with various type of Muslim interpretations, especially thematic interpretation. At the same time, Skinner's method has some limitations; since Skinner is a historicist, the application of his method is in cases of historical, social issues, and in the case of abstract, philosophical, and mystical concepts, only their historical nature can be studied with this method. https://iscw.isqs.ir/article_732466.html Although the feeling of inferiority in psychology is mainly introduced as a source of mental disorder and damage, there are teachings in Islamic sources that show that the feeling of inferiority can also have a positive function. The present study was written by using a conceptual model and answered the question: What is the conceptual model of the feeling of inferiority in the Quran and selected narrative sources? To achieve the answer, a qualitative content analysis method of religious texts and library resources was used. (such as the Holy Quran, Al-Kafi…) Data extraction from sources was done by open text reading and keyword search; The roots of words such as: «ذل‌ل»، «خ‌ض‌ع»، «ص‌غ‌ر» و «ق‌ل‌ل»From the review and analysis of the data, the following 16 components were obtained in 3 parts: 1- The constituent components of the concept (inner failure, feeling of existential weakness, feeling of inability to manage life's affairs without relying on God, feeling of inadequacy and inability to carry out missions, and feeling of inferiority in front of believers), 2- Causal conditions (recognition of conscience, rationality, attention to one's negative performance, personal practice and experience, involvement in life's problems and remembrance of death and belief in the afterlife), 3- Consequences (achievement of high status, gaining affection and kindness, achieving goals and desires, development and progress in life and personal growth). The positive type of inferiority complex is related to the religious and spiritual dimensions of mankind; it encompasses both the worldly and the hereafter, and its cultivation in individuals is essential. Therefore, there are some differences with the views of Adler and his followers. https://iscw.isqs.ir/article_724402.html Social justice is considered one of the fundamental concepts in Islamic thought. This article seeks to answer the question of what types of examples of social justice are there in Islamic societies from the perspective of Allamah Tabataba'i and Hassan Hanafi? Hassan Hanafi, as one of the prominent thinkers of the Arab world, has emphasized the need for rethinking to resolve the social problems of coSocial justice is a fundamental concept in Islamic thought. This article aims to answer the question of what forms social justice takes in Islamic societies according to Allameh Tabataba'i and Hassan Hanafi. Hassan Hanafi, a prominent Arab thinker, emphasizes the need for rethinking to address the social problems of modern humanity. He has consistently strived to provide solutions towards achieving social justice by offering a new interpretation and modernization of Islamic teachings. This paper will examine the views of these two thinkers on the manifestations of social justice, highlighting areas of agreement and disagreement. The research suggests that both thinkers believe social justice is a vital cornerstone for a functioning society, without which progress and order are impossible. Tabataba'i seeks social justice within the framework of Islamic law, while Hanafi pursues it with a modern approach, emphasizing the role of humanity. Judicial justice, justice in the enjoyment of social rights, economic justice, family justice, justice in the distribution of wealth, and institutionalizing individual freedoms are among the most important manifestations of social justice according to both thinkers.ntemporary man. In this field, he has always tried to provide a new interpretation of Islamic teachings and modernize them to find solutions on the path to achieving social justice. This article attempts to examine the views of these two thinkers on the subject of examples of social justice, while also addressing the common and different aspects of their views. This research indicates that both thinkers believe in social justice as a fundamental and vital pillar for society, without which progress and order for society will not be possible. Tabataba'i seeks social justice within the framework of Islamic law, and on the other hand, Hassan Hanafi pursues it with a modern approach and highlighting the role of man. Judicial justice, justice in enjoying social rights, economic justice, family justice, justice in the distribution of wealth, and institutionalization of individual freedoms are among the most important examples of social justice from the perspective of the two thinkers. https://iscw.isqs.ir/article_724403.html Motivation is a psychological concept widely applied in various fields such as management, behavioral sciences, and ethics, with its different aspects being examined within these disciplines. The primary objective of this study is, first, to identify and analyze the factors influencing employee motivation from the perspective of the Holy Quran, and second, to evaluate this approach as a solution for improving and enhancing employees' cultural-social behavior within organizations. Using the cyclic process analysis method, Quranic verses related to the keywords "Ba‘th", "Ithārah", "Nazgh", and "Mayl" were identified and analyzed. The findings of this research highlight the factors affecting motivation in organizational employees, emphasizing that need serves as an intrinsic driver and a key element in motivating individuals, guiding and organizing their individual and social behavior within the organization. Without the presence of need, motivation does not develop in individuals. Accordingly, addressing human needs can lead to the improvement of both individual and social intra-organizational performance. Ultimately, the results of this study indicate that the teachings of the Quran, by emphasizing the spiritual and ethical dimensions of motivation, can practically and effectively contribute to strengthening and improving cultural-social behaviors and, consequently, enhancing organizational performance. https://iscw.isqs.ir/article_732249.html The reconciliation of tradition and modernity, particularly in the realm of jurisprudential teachings, has been a fundamental concern for contemporary Iranian religious modernists. Employing the method of "content analysis of texts" and aiming to present a structured model of their approaches, this research categorizes and analyzes the proposed models for modernizing Quranic rulings into two overarching types: "Subjectivist" and "Objectivist." The subjectivist model, considering the majority of rulings as secular and historical, emphasizes the autonomous agency of reason (whether definitive or conjectural) and the deterministic influence of spatio-temporal exigencies in abrogating and replacing inefficient rulings. In contrast, the objectivist model, while preserving the sanctity of transmitted texts, permits changes in rulings only in light of changed circumstances or through the application of overarching principles established by the Sacred Lawgiver, and deems reason incapable of evaluating the efficacy of textually-established rulings. The findings of the study indicate that despite sharing some common foundations, such as the dichotomous classification of rulings, these two models differ fundamentally in their nature, foundations, and mechanisms for change. https://iscw.isqs.ir/article_734627.html The emergence of the chronological (revelation-based) exegetical approach has led to the production of works with distinct aims and methodologies. Two prominent commentaries—Hamgām bā Waḥy by ʿAbd al-Karīm Behjatpour and Fahm al-Qurʾān al-Ḥakīm by Muḥammad ʿĀbid al-Jābirī—despite sharing a common foundational premise, differ markedly in their exegetical goals and outcomes. This study undertakes a comparative analysis of the methodologies of these two commentaries and extracts their interpretive achievements in the educational, historical, and epistemic domains, while also addressing the major critiques directed at each in order to clarify their fundamental differences.The findings indicate that Hamgām bā Waḥy, aiming to uncover a transformative model and to offer a practical solution for contemporary societies, emphasizes the extraction of an “educational geometry” and the gradual formation of the Islamic community. However, its heavy reliance on narrations concerning the order of revelation and the challenges related to the generalizability and empirical testability of its proposed model constitute key criticisms of this approach. By contrast, Fahm al-Qurʾān al-Ḥakīm, adopting a historical–rational perspective, considers an understanding of the Qurʾān contingent upon reconstructing the process of its emergence alongside the Prophetic mission, with a focus on historical context and the development of Qurʾānic narratives. Major critiques of this work include rational reductionism, the weakening of the Qurʾān’s existential–guidance dimension, and the reduction of the universal moral function of Qurʾānic narratives to mere historical analysis. Ultimately, these two works represent two distinct epistemic trajectories: one oriented toward educational–civilizational modeling, and the other toward historical–rational rereading. https://iscw.isqs.ir/article_733140.html Context—how textual phrases interconnect to convey meaning—is a decisive issue in interpretation, particularly of Qurʾānic verses, and offers solutions to exegetical challenges in difficult passages. The expression “mā ubarriʾu nafsī” (مَا أُبَرِّئُ نَفْسِی) in verse 53 of Sūrat Yūsuf is one such contested point among exegetes. Scholars have advanced divergent views regarding the speaker, attributing it to the ʿAzīz of Egypt, his wife, or Yūsuf (ʿalayhi al-salām). This study, conducted through a descriptive–analytical approach and employing library-based data collection, examines the phrase through contextual indications. These include syntactic and textual context, the broader framework of the sūrah and verse, referents of pronouns, lexical and morphological evidence, and situational context. The analysis demonstrates that the most persuasive interpretation attributes the statement to the wife of the ʿAzīz, reflecting her admission of fault, remorse for carnal temptation, and attempt to incriminate Yūsuf (ʿalayhi al-salām). Alternative views—such as reading the phrase as Yūsuf’s humility or as a declaration by the ʿAzīz—prove less consistent with the contextual flow of the sūrah. The study’s merit lies in reducing dogmatism by avoiding reliance on a single interpretation and in employing siyāq (contextual analysis) as a novel exegetical method. This approach not only clarifies the verse but also provides a practical model for analyzing problematic Qurʾānic passages. By integrating linguistic, syntactic, and situational cues, the research highlights the interpretive richness of contextual analysis. It underscores the importance of moving beyond rigid readings toward nuanced approaches that respect textual coherence. Thus, the study contributes both to the specific debate on mā ubarriʾu nafsī and to broader methodological innovation in Qurʾānic exegesis. https://iscw.isqs.ir/article_726004.html Image schemas, foundational cognitive constructs derived from embodied human experiences, enable the mediation between sensory-motor interactions and abstract domains such as language. This study adopts a library-based methodology to examine the linguistic instantiation of image schemas within the Holy Quran’s discourse on “patience (ṣabr) and its derivatives,” utilizing Evans and Green’s cognitive semantics framework as its theoretical foundation. Additionally, the research investigates the frequency and functional role of these schemas in conceptualizing “patience and its derivatives.” A systematic analysis of relevant Quranic verses, filtered through the aforementioned model, yielded a corpus of approximately 100 verses, within which 163 distinct image schemas were identified. The selection of patience as the focal ethical concept was motivated by its theological significance and the cognitive salience of image schemas in its semantic structuring. Each instance of image schemas within the conceptual domain of “patience and its derivatives” was categorized according to the model. Statistical findings demonstrate that force schemas, characterized by themes of resistance and perseverance against challenges such as moral obedience, sin, and adversity, are the most prevalent. Balance schemas, though secondary in frequency, metaphorically frame divine justice as a cosmic scale that evaluates steadfastness and allocates rewards commensurate with virtuous endurance. https://iscw.isqs.ir/article_734600.html Celestial bodies have long served as one of the richest sources of mythological imagination in the ancient world and in sacred texts, making them central to the study of cosmology and worldviews reflected in these traditions. This study, however, does not limit itself to a simple comparison of mythological motifs. Rather, it investigates how the Avesta and the Quran mythologize celestial entities—such as the sun, moon, stars, planets, comets, and meteors—in order to uncover the underlying worldviews that shape these portrayals. By analyzing the differences in myth-making across the two texts, the research demonstrates that the divergent modes of celestial representation stem from fundamentally distinct worldviews. The Avesta's entire dualistic worldview leads to very detailed mythologies for each and every cosmic element, while in contrast, in the Quranic cosmology, which is based entirely on a purely monotheistic worldview, we do not witness any of those mythologies, except in rare cases. In this way, the study highlights the close interrelation between worldview, cosmology, and myth-making, showing how each both influences and is shaped by the others. https://iscw.isqs.ir/article_735439.html A fundamental issue in Qur’anic studies is understanding the narrative mechanisms of Qur’anic stories, which convey the richest theological and pedagogical messages with the most economical use of language. Focusing on this issue, the present study analyzes the narrative of Dhul-Qarnayn in Surah Al-Kahf from the perspective of Todorov’s narratology, with emphasis on the four components of verbal aspect (mood, time, voice, and tone). The aim is to clarify how these components are organized to create a multi-layered, guidance-oriented structure and to demonstrate the high capacity of this framework in revealing the rhetorical and pedagogical layers of Qur’anic narratives. The research method is analytical-descriptive and based on library research. The findings indicate that: Mood, by shifting between direct, indirect, and narrated speech, establishes a balance between the presence of characters and divine authority. Time, through linearity, compression, and eschatological anachrony, elevates the narrative to a teleological dimension. Voice, by moving between an omniscient narrator, internal focalization, and a divine first-person perspective, manifests human agency and divine supervision. Tone, through shifts from the imperative to the advisory and warning, guides the audience from contemplation to eschatological awakening. The integrated analysis of the four components reveals a coherent and purposeful system of verbal aspect that multi-dimensionally conveys messages of justice, mercy, humility, and preparation for the Day of Judgment. By proving the efficacy of Todorov’s framework in analyzing sacred texts, this research enriches the interdisciplinary dialogue between narratology and Qur’anic studies and provides a basis for new structural interpretations and effective religious education. https://iscw.isqs.ir/article_734628.html Considering the necessity of enhancing, integrating, and intelligently integrating human and technological creative capacities in the Iranian Islamic art and culture, the aims of this research is to design and develop an innovative, comprehensive and localized conceptual and theoretical framework based on the artificial intelligence to explore the nature of human creativity in the context of Iranian Islamic art and culture and investigate the requirements in the process of innovative and meaningful interaction between humans and artificial intelligence. By combining the philosophical, mystical and aesthetic foundations of Islamic art with advanced capabilities of artificial intelligence, this model provides an innovative and localized solution for managing challenges such as preserving Iranian Islamic identity and confronting religious and cultural biases. The research method was based on a philosophical, conceptual, and theoretical approach and comparative analysis of scientific documents, previous studies, theories of creativity and new achievements of artificial intelligence in art. The proposed framework not only enables the production of original and meaningful works of art in the context of Iranian Islamic culture, but also offers a perspective of intelligent creative interaction between humans and machines in contemporary art. This approach plays a strategic role in the development of digital art in line with indigenous and spiritual values. It enables the production of original works of art and the management of challenges such as religious and cultural biases and identity preservation by providing purposeful interaction, also provides a comprehensive and practical strategy for the development of intelligent creative art in line with the values and spiritual indigenous identity of Islamic Iran. https://iscw.isqs.ir/article_734386.html Lady Zaynab’s (sa) sermon in Kufa is among the most significant post-Ashura texts, functioning as a critical discourse confronting the social apathy of its time. This study addresses the following questions: Within what discursive framework, and through which key signifiers, is social responsibility represented in Lady Zaynab’s (sa) Kufan sermon? Moreover, how is the discursive antagonism of the sermon constructed through the opposition between social responsibility, on the one hand, and social indifference, on the other? Employing the discourse-analytical framework of Laclau and Mouffe, this research examines the sermon as a discursive text and demonstrates that it operates beyond a mere historical event; rather, it constitutes an active semantic system contributing to identity formation, discursive boundary-making, and the revitalization of social responsibility within the Shiʿi community. By exposing the mechanisms of injustice and worldliness, the sermon establishes a decisive othering between the community of truth and the community of falsehood, presenting social indifference as an excluded element aligned with the discourse of oppression. Conversely, social responsibility is foregrounded as a necessary condition for the formation and continuity of the Ahl al-Bayt’s (as) discursive community.The article argues that Lady Zaynab’s (sa) sermon in Kufa—through the discursive mechanism of foregrounding social responsibility and legitimizing it via its linkage to religious values—constructs a counter-hegemony against the Umayyad discourse. Consequently, the study shows that the sermon, far from being merely a historical or emotive text, possesses a discursive and hegemonic capacity that remains instructive for analyzing the necessity of social responsibility in contemporary societies. https://iscw.isqs.ir/article_732464.html The Holy Qur’an, as a discourse that bridges revelatory and rational teachings, presents a coherent and timeless structure for human guidance. This study, using a descriptive-analytical approach, seeks to explore the multifaceted dimensions of this discourse and examine its unique status through the lens of Jürgen Habermas’s communicative dialectics. First, the foundational elements of Qur’anic discourse and its interaction with revelation and rationality are analyzed. Then, based on Habermas’s theory of communicative action, the Qur’an’s role in constructing a comprehensive and influential discursive system is evaluated. The findings reveal a clear intersection between Habermas’s dialectical theory and Qur’anic discourse in core principles such as the function of language in mutual understanding and human guidance, attention to critical rationality in the pursuit of truth, social justice, equality in dialogue-based relations, and enlightenment in human interactions. Accordingly, the Qur’an not only explicates divine revelation at the highest level but also employs rationality and reason as complements to revelation through its communicative methods. It constructs a coherent system grounded in rationality, transparency, justice, and dialogue, presenting divine revelation as a unified discourse composed of existential revelatory teachings and epistemic rational insights. By examining the Qur’an’s communicative methods, this article highlights its superiority and timelessness as a distinguished epistemological and existential system, demonstrating that this sacred text serves as a unique model not only in spiritual guidance but also in human interaction. https://iscw.isqs.ir/article_732465.html Taqiyya, understood as the capacity for adaptation to various forms of otherness—other-being, other-thinking, and other-living-can be traced throughout the narratives of Shi‘i religious' texts. This strategy is not a permanent obligation but rather a conditional option supported by both rational and juridical foundations. From the standpoint of practical reason, its basis lies in the principles of harm prevention, prioritization of the greater good over the lesser, and preservation of existence for the realization of the higher aims of religionnamely, safeguarding faith within the sphere of religious life and transitioning from duty-based ethics to divine ethics while maintaining collective interests. The application of such an approach enables tolerance and the adoption of modes of living that may differ from explicit religious teachings in order to protect the essence of religion and collective identity under exceptional circumstances marked by political, social, or cultural threats. This foundation aligns with the principles of utilitarian ethics, as it seeks to maximize collective benefit and minimize harm arising from violence and conflict. Thus, within the framework of Shi‘i religious discourse analysis and grounded in rational considerations, taqiyya offers a means of alternative existence amid conditions of violence and cultural or social constraints. Using a descriptive-analytical method and library-based sources, the present study interprets the concept of taqiyya as a mode of life for the religiously moderate-a transitional stage between ethics and faith in the rational conduct of believers under conditions of duress. https://iscw.isqs.ir/article_735573.html This study adopts a comparative and critical approach to re-examining the narrative of the “Golden Calf” in the traditions of the Hebrew Bible and the Qur’an, as well as Jewish exegetical responses to it. In the Tanakh, from Exodus to Deuteronomy, the Psalms, and prophetic literature, the calf is depicted as a symbol of collective apostasy and covenant violation. In the later royal history, the same symbol is further employed as a political instrument for consolidating Jeroboam’s authority and establishing a new cultic system in opposition to the Jerusalem temple. In later Jewish tradition, particularly in rabbinic exegesis, this narrative underwent significant reinterpretation. Jewish commentators developed four interconnected strategies to mitigate the severity of the sin: attributing responsibility to the “mixed multitude” (ʿErev Rav) as the primary cause of deviation; interpreting the calf as a symbolic representation rather than a true deity; exonerating Aaron by framing his actions as motivated by expediency and the preservation of the people until Moses’ return; and understanding the episode as an allegory or divine test of Israel’s faith. The Qur’an, while preserving the central motif of communal transgression, identifies the “Samaritan” as the instigator of the crisis, exonerates Aaron from the charge of idolatry, and frames the event within the theological framework of divine trial (ibtilāʾ), misguidance (ḍalāl), and repentance (tawba). The research methodology is based on intra-textual analysis of sacred texts alongside the historical development of interpretive traditions. The findings indicate a meaningful gap between the biblical narrative and its later Jewish exegetical reinterpretations, which function primarily as identity-preserving strategies. In contrast, the Qur’anic account presents a more structured moral-educational framework, emphasizing divine testing and accountability as universal principles of human guidance.