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Human beings are meaning-generators, and their pursuit of meaning manifests through interpreting “signs.” Architectural elements can be perceived as signs capable of conveying valuable and significant messages. The more precise the semiotic interpretation of architectural elements, the deeper the understanding of their meaning. Since entry into any space necessitates passing through its door, the door functions as a connector between different realms, as an intermediary between a given place’s exterior and interior. Given the unique architectural significance of doors at entrances of Islamic pilgrimage shrines, they can be interpreted as meaningful signs. “Being at the shrine” can be understood as a form of human presence, which is materialized at entrances of Islamic pilgrimage shrines, particularly through the focal point of the door. The door marks the beginning of a transition into a sacred space, and numerous rituals are associated with this entry point. These rituals emphasize the commencement of the rites of entrance and initiation into a holy site. This study applies semiotic analysis based on Peirce’s model to examine the architectural element of the door as a meaningful sign. It seeks to answer the following questions: How can the physical characteristics of an entrance be interpreted both as a response to functional necessity and as a meaning-generating sign in the forms of index (namāya), symbol (namād), and icon (shamāyil)? Additionally, what concepts are semantically aligned with the door concerning the entrances of Islamic pilgrimage shrines? The research is based on a library study for data collection and employs a descriptive-analytical method to interpret the semiotics of doors. The findings indicate that the architectural element of the door, beyond its functional essence, encapsulates profound meanings. Semiotics offers a powerful tool for enhancing this architectural element’s understanding and deep analysis, allowing for a more precise interpretation. The primary function of the door as a sign is to establish a communicative space between the exterior and the interior. The door facilitates guidance and invitation into the sacred environment by dividing the spatial domain into inside and outside. Moreover, the first rites of initiation and presence commence here—placing the hand on the chest, expressing reverence, offering salutations, and seeking permission to enter. Therefore, the door is the gateway to the realm of presence and encounter. In the entrance of Islamic pilgrimage shrines, the door can be interpreted as a symbolic manifestation of the Divine Name al-Hādī (the Guide), the Imam’s guidance, the Perfect Man’s station, and the mediator of Divine Grace

In this article I draw attention to a little-studied phenomenon in the study of pilgrimage and sacred sites: how famed pilgrimage locations and routes may be replicated on a smaller scale in other locations. The article focuses mainly on Japanese pilgrimages, using primarily the example of the 1300-kilometre-long Shikoku pilgrimage, and shows how local small-scale versions of this pilgrimage developed historically throughout Japan from the seventeenth century onwards and were also taken abroad by Japanese migrants. A key factor in the development of these localised versions of the pilgrimage was that, for most people in earlier times, long distance pilgrimages were difficult if not impossible. Yet there was a widespread sense that such pilgrimages and the sacred figures associated with them were universal in nature and should be available to all. As such, localised replications on a smaller scale were developed so that those unable to go to sacred sites and make long journeys to distant famed pilgrimage sites, could have access in their own localities. While outlining key factors behind such developments in Japanese contexts the article shows that this is not something only evident in Japan; it is a phenomenon found globally and across numerous religious traditions and geographic settings. Examples are provided of similar developments in Catholic, Hindu and Buddhist contexts globally. In outlining some of the underlying implications of this phenomenon, of pilgrimages and sacred sites being replicated in localised versions, the article particularly highlights the issue of movement and mobility, a topic that has rightly been highlighted as an analytical theme in studies of pilgrimage. However, thus far, discussions of mobility and movement in pilgrimage contexts have focused on movement to and around sacred sites, and on the people—pilgrims—who do this. As the article argues, movement can also go the other way: of pilgrimages and sacred sites moving to where potential pilgrims are, and it flags up this issue along with the need for more research into replicated pilgrimages, as key areas of pilgrimage studies research.

Mullā Sadrā interprets “correspondence” in the correspondence theory of truth as the identity of quiddity (ʿayniyyat-e māhūwī) between mental existence (wujūd-i dhihnī) and external existence (wujūd-i khārijī) of a known object. However, this view conflicts with his principle of the primacy of existence (aṣālat al-wujūd), which posits that mental and external existences occupy distinct existential ranks, making identical quiddities impossible. To resolve this, Sadrā proposes the theory of correspondence of existential realms (tatābuq-i ʿawālim-i wujūdī), arguing that the quiddity of external existence is identical to that of mental existence, and their correspondence arises from the identity of their higher and specific existences. This article argues that while Sadrā clearly explains the identity of quiddity, his theory of existential correspondence fails to resolve the inconsistency. For true knowledge of an external object, the mental form must distinguish it from other objects in a conditioned (bi sharṭ-i lā) manner, not merely through indeterminate, unconditioned (lā bi sharṭ) knowledge of its qualities. Thus, knowing an object’s qualities abstractly does not equate to knowing the object itself, as distinguishing it requires specific, conditioned knowledge, undermining Sadrā’s resolution of the conflict between his theories.

Resistance, as a successful phenomenon in Islamic thought and practical theology, is focused on monotheism, faith in God, and belief in divine victory in all social strata. The present study examines the concept of the theology of resistance with an emphasis on its Quranic themes. The theology of resistance, in addition to its cognitive, political, and social aspects, has deep religious roots in the Quran, which are manifested in concepts such as faith, patience, strong will, unity, and the continuation of the path of resistance. The current study, using a descriptive-analytical method, considers selected verses, especially those related to the Battle of Uḥud , as an example of the Quranic literature of resistance. It aims to show how these Quranic themes play a role in strengthening the social and cultural spirit of Muslim communities. The results of the research make it possible to explain the systematic theology of resistance and its practical analysis in the Battle of Uḥud as a model of resistance for believers. This research proves that conscious resistance with faith is a combination of individual and collective steadfastness that is achieved by trusting in God and believing in divine victory. It also emphasizes that promoting the discourse of the theology of resistance based on the Quran can guide the individual and collective behaviors of Muslims in confronting challenges and the domination of falsehood, and can be a factor in the honor and progress of Islamic societies. Thus, in addition to being considered a religious concept, the theology of resistance is also raised as a social and cultural need today that illuminates the path of resistance in the contemporary world