https://religion.mofidu.ac.ir/ Journal of Religion and the Contemporary World en daily 1 Mon, 21 Apr 2025 00:00:00 +0330 Mon, 21 Apr 2025 00:00:00 +0330 https://religion.mofidu.ac.ir/article_732958.html The necessity of addressing Quranic topics in society and at the level of the general audience, or in other words, making Quranic discussions practical, has led some Quran researchers to go beyond conventional exegesis of verses and dedicate a section to lessons, insights, and Quranic messages. These interpretations are not based on the rules of Arabic literature or the principles of rational discourse; rather, they involve a mental transition from a verse or part of it to a concept whose validity is accepted by reason, religious law, human experiences, and common practice. This approach, which has gained attention from some instructors and speakers in recent years, can have positive functions provided certain requirements are met. This study, organized using a descriptive-analytical method, examines numerous examples of subjective interpretations and, while highlighting some of their positive functions, addresses certain harms associated with them. The findings of this research indicate that the most significant harms of such interpretations include attempts to prove obvious truths with Quranic verses, inconsistency with the implication and apparent meaning of the verse, inconsistency with the apparent meaning of other Quranic verses, and contradiction with the logic of the Quran and rational data. https://religion.mofidu.ac.ir/article_733404.html Constructivism is a concept rooted in Kantian interpretations of ethics, which the American philosopher John Rawls further developed and systematized in the foundation of principles of justice and his theory of “Justice as Fairness.” Moral constructivism holds that ethical principles are not independent, preexisting realities, but the product of rational agreement among moral agents within a hypothetical or idealized process. This study seeks, relying on Rawls’s formulation of constructivist theory, to examine the possibility of applying it to the analysis of issues in Islamic legal theory (Usul al-Fiqh). The research employs an analytical–conceptual and comparative approach. The findings indicate that certain foundational issues—such as the theory of approval (taṣvīb), assignment (ijā’), retraction from fatwā, and ijtihād in cases of blockage—can be interpreted constructivistically; that is, in these cases, the legal ruling is not a preexisting entity but depends on the rational process of ijtihād. The ultimate aim of the article is to open new horizons for intercultural dialogue between modern moral philosophy and the Islamic jurisprudential tradition. https://religion.mofidu.ac.ir/article_735286.html Zakat, as one of the most significant religious obligations in Islamic law, has consistently attracted the attention of jurists, with the prevailing view affirming its strictly legal and devotional character. However, Ayatollah Montazeri was the first among Shiʿi scholars to raise the possibility that the ruling on zakat might be of a Wilāyah (governance-based) nature—a proposition which, if accepted, carries substantial theoretical and practical implications for Islamic governmental jurisprudence and the management of communal financial resources. Employing a content-analysis methodology, this study examines Montazeri’s perspective, outlining both the supporting arguments and the principal challenges confronting this interpretation. The findings suggest that, given Montazeri’s assumptions and jurisprudential foundations, his claim can be partially substantiated. Nevertheless, such substantiation remains conditional upon resolving two critical issues: first, the numerous traditions that restrict zakat to nine specific categories; and second, the inherently devotional dimension of zakat, which complicates its classification as a governance-based ruling. https://religion.mofidu.ac.ir/article_735285.html In this article, an attempt has been made, with emphasis on the philosophical views of Abū Naṣr Muḥammad ibn Muḥammad al-Fārābī, the Muslim philosopher of the fourth century AH, such as his definition of religion as a comprehensive and all embracing system that must respond to the individual and social needs of human beings, or his emphasis on individual felicity as intellectual perfection and abstraction, and social felicity as the realization of a virtuous and just society, to set forth his expectations from religion. Finally, in the evaluation of his views, it is stated that his expectation from religion—corresponding to the higher levels of human needs, his attention to the allegorical language of sacred texts for the general public, his use of philosophical theories to defend the teachings of religion, and his emphasis on the social function of religion in accordance with historical circumstances—are counted among the salient aspects of his thought. Yet, in criticism of his views, it has been argued: first, that his definition of felicity and the virtuous city is idealistic; second, that his view of the relation between religion and philosophy entails a reduction of religion to philosophy; https://religion.mofidu.ac.ir/article_733414.html **Abstract**The principle of *Taslit*, as one of the fundamental jurisprudential maxims, refers to the right of disposal and dominion of a person over their property. However, the important question that arises is whether the scope of this principle can be extended to include a person’s dominion over the self or their own body. That is, can the principle of *Taslit* serve as a basis for legitimizing bodily acts such as organ donation, suicide, or other forms of disposal by an individual over their body? In this research, by examining juristic views and jurisprudential evidence, as well as by critiquing arguments such as analogical reasoning of priority, the practice of rational people, and transmitted proofs, it becomes clear that the principle of *Taslit* exclusively refers to property and does not provide sufficient grounds to establish a person’s dominion over the self. Ultimately, the conclusion is reached that although others are not permitted to interfere with a person’s life and body without permission, this does not amount to full sovereignty of the individual over the self. On this basis, it is necessary that contemporary jurisprudential issues related to life and the body, including organ donation, be studied with independent arguments and their own specific principles, and they cannot be addressed merely through an extension of the principle of *Taslit*. https://religion.mofidu.ac.ir/article_733405.html Artificial intelligence (AI), with its capabilities for processing big data and automated decision-making, has redefined social structures and religious spirituality. This research examines the effects of this technology on communication patterns, job roles, and religious institutions, and analyzes challenges such as social isolation, class inequality, and the mechanization of religious experience. The central issue is the duality of opportunities and threats of AI in maintaining social cohesion and spiritual authenticity. The research method is a qualitative approach based on content analysis of scientific and religious texts using sociological and theological theories. The findings show that AI, by replacing human interactions with automated systems, has weakened social bonds and increased the risk of social isolation. The automation of traditional jobs has led to unemployment of low-skilled groups and a deepening of the class divide. In the religious sphere, automated religious services have challenged the concepts of free will and moral responsibility and have made the spiritual experience data-driven. The decline in the authority of religious institutions is also a consequence of these developments. However, AI can strengthen social and religious cohesion by optimizing resource allocation and promoting communication based on moral values. This research emphasizes the necessity of ethical management of AI to integrate human and religious values in order to establish a balance between technological advancement and the preservation. https://religion.mofidu.ac.ir/article_735149.html In the process of inferring jurisprudential rulings, understanding the subjects and their boundaries plays a decisive role. Art is one of the subjects whose jurisprudential ruling depends on the understanding of its concept. This article attempts to provide a precise definition of art through the method of semantic ijtihād. Semantic ijtihād is a dynamic method for discovering the meaning of jurisprudential titles, which has been employed by innovative jurists such as Sheikh Ansari, Allama Naraqi, Sahib Jawahir, and Isfahani. With the aim of conducting a jurisprudential analysis of the concept of art, the author has used the method of semantic ijtihād with a descriptive-analytical approach to provide a justified definition of art within the framework of jurisprudence. The research findings indicate that the method of semantic ijtihād is effective in analyzing jurisprudential titles. The application of this method in analyzing the meaning of art results in a conceptual definition of art from a jurisprudential perspective, which is: "Imagination manifested in an astonishingly beautiful form that is narrative." According to this definition, other qualifications mentioned in the statements of jurists are all legal qualifications, possess an explanatory aspect, and are not essential in realizing the concept of art. https://religion.mofidu.ac.ir/article_734157.html This article re-examines Qur’an 65:12 — “God created seven heavens and of the earth their like” — which has traditionally been interpreted as referring to the creation of “seven earths.” The study identifies a major tension between the verse’s linguistic structure and the dominant exegetical view, which lacks direct textual evidence yet remains prevalent across classical and modern tafsīr. Through a Textual Analysis, Hadith Critique and Comparative Cosmology approach, the research analyses (1) the grammatical and syntactical possibilities of mithlahunna, (2) the isnād and matn of related ḥadīth reports in both Sunni and Shi‘i sources, and (3) parallels with ancient cosmological models in Hindu, Greek, and Zoroastrian traditions. The findings demonstrate that the “seven earths” interpretation emerged not from Qur’anic semantics but from early exegetes’ reliance on weak or mythologically influenced reports, reinforced by exegetical convention. By disentangling textual meaning from inherited cosmological assumptions, this study highlights how pre-Islamic conceptions of the cosmos shaped tafsīr and argues for a method that privileges Qur’anic coherence over narrative tradition. https://religion.mofidu.ac.ir/article_733415.html This study employs the method of historical-critical analysis to examine the semantic evolution of the term a‘jamī in verse 103 of Sūrat al-Naḥl. The semantic transformation of a‘jamī can be traced across four distinct historical stages. In the first stage(1st–4th centuries AH), exegetes interpreted the term strictly within the historical context of the verse’s revelation, understanding it as referring to speaking a language other than Arabic. During the second stage(5th–6th centuries AH), the term’s meaning expanded, establishing an initial connection with the concept of the Qur’an’s inimitability (i‘jāz). The third stage(7th century AH) a‘jamī was explicitly reinterpreted within the framework of the linguistic inimitability of the Qur’an, acquiring a new and influential signification. By the fourth stage(8th–15th centuries AH), the linkage between a‘jamī and the theory of the Qur’an’s inimitability became firmly established, with the later i‘jāz-centric reading supplanting the earlier interpretation. A noteworthy observation is the significant temporal gap between the theological-literary theorizations of scholars and their subsequent reflection in Qur’anic exegeses. An analysis of socio-cultural contexts reveals that three major intellectual currents contributed to this semantic evolution: polemics with Ahl al-Kitāb, the Shu‘ūbiyya movement, and theological debates between the Mu‘tazila and Ash‘arī schools https://religion.mofidu.ac.ir/article_733416.html After monotheism, resurrection is the most fundamental pillar of Islamic theology and plays a central role in determining the relationship between man and death, responsibility, and eternal life. This research, with a deductive approach, based on the content analysis of the verses of resurrection in the Meccan surahs, attempts to reconstruct the gradual pattern of institutionalization of this belief in the text of the prophetic call. The research method is descriptive-analytical and focuses on two variables: “order of revelation” and “diversity of audience”. The findings show that the Prophet Muhammad (PBUH) used a multi-stage and audience-oriented strategy in the face of the systematic denial of resurrection and used four evolutionary, psychological, sociological, and stylistic dimensions in organizing the Quranic message. Components such as argumentative progression, speech evolution, balance of punishment and mercy, and the monotheism-prophethood-resurrection connection were tools for mental persuasion and emotional stimulation of the audience. The result is that the Quran, by combining content and method, presents a multi-layered model for establishing faith in the resurrection that can still be used today in teaching beliefs and developing religious discourse. https://religion.mofidu.ac.ir/article_734054.html This article examines and critiques the Free Will Defense theodicy, a theory that assigns responsibility for moral evil to human beings and, by emphasizing free will, seeks to reconcile the existence of moral evils with belief in an omnipotent and perfectly benevolent God. Augustine and Alvin Plantinga are among the principal proponents of this view, arguing that although human freedom is accompanied by suffering and evil, it nevertheless makes possible the emergence and existence of moral and spiritual virtues. In this study, through an analysis of the Genesis narrative in the Bible and the traditional perspective, alongside contemporary critiques that combine philosophical, theological, and ethical approaches, the limitations of this theodicy are demonstrated. These include the problem of justifying and explaining the intensity and magnitude of evils throughout human history, the tension and apparent incompatibility between God’s omniscience, omnipotence, and perfect benevolence on the one hand and human freedom on the other, and the dependence of this account on the narrative of the Fall of Adam and Eve. Nevertheless, responses are provided to the critiques raised. https://religion.mofidu.ac.ir/article_733417.html Over time, Western Islamic scholars' approaches to Hadith studies—including their research questions, methodologies, and theoretical frameworks—have undergone significant evolution. As a result, understanding Orientalist methods of dating Hadiths, along with their key concepts and terminology, as well as assessing the effectiveness of these approaches in authenticating or dismissing narrations, has become an essential area of research. This study adopts a descriptive-analytical methodology, relying extensively on library-based sources. It begins by defining and explaining various types and methods of Hadith dating as innovative scientific tools that open new pathways for Hadith comprehension. Subsequently, it introduces the most important concepts and applied terminology in this field. Findings demonstrate that employing Hadith dating methods—particularly the integrated analysis of both chain of transmission (isnād) and text (matn)—yields substantial results. These include revealing discrepancies in transmission chains (asanīd) and various narrational paths (ṭuruq), often through visual mapping of transmission networks; reconstructing the textual evolution of Hadiths by examining multiple source documents; accessing biographical information (rijāl) and translations of narrators; understanding historical contexts; and recovering narrators' intellectual perspectives embedded within the texts, sometimes presented as explanatory notes. Furthermore, developing a precise understanding of foundational knowledge and emerging terminology in Hadith dating methodology represents another important outcome of this research.