درخت حوزه‌های تخصصی

The main question of the article is what approach to political participation is the existing or desired approach in Qur'anic thought. The research hypothesis, using the Jane Hampton model in theories of the state as a theoretical framework, is that in religious state, political participation and competition within the political regime are not against or solely for it, and among the delegative and agential approaches; the desired approach of the Qur’an is closer to what can be called "conditional maximum" or de-agential approach, which is conditional in the emergence and survival of religious state; a participation that is original as a causal element but is conditional and bound to some prior conditions and circumstances. The research approach in the two categories of verses of Shūrā and Bayʿah clearly has some differences with some other interpretative perspectives, and in the stage of choosing a leader, despite accepting the divine text and appointment, it also considers the political participation of the people to be relevant. In the research, in addition to the verses of Shūrā  and Bayʿah, other verses such as the verses of keeping the contract, enjoining what is right and forbidding what is wrong, public speeches of the Qur’an, caliphate and trust, etc. have been compared with political and agency participation. Accordingly, the validity of the political contract between the ruler and the people, the requirement of the Shūrā  institution in the public arena, active political participation as enjoining what is right and forbidding what is wrong and interfering in determining destiny, the right to choose and general selection of the people, the caliphate as a kind of doubt from God in line with the right to participate, and also the right to leave the government to the worthy as a trust are among the findings of the research as components and pillars of the "Conditional Maximum" (delegative- Agential) political participation approach.

The story of Joseph and Zulaikha is one of the most frequent stories in Muslim culture, and to a lesser extent, among Jews and Christians. This article uses a comparative analysis method, first presenting the story as narrated in the Old Testament, then examining the additions and embellishments made by Jews. Following that, it reviews the Quranic narrative and subsequent retellings by authors of the Qaṣaṣ al-Quran (Stories of the Quran) and some commentators. The two narratives, specifically the Torah and Quranic versions, and more broadly, the Jewish and Islamic ones, are then briefly compared. Next, the representation of Zulaikha's character and her adventures with Joseph in Jewish-Christian and Muslim art are analyzed comparatively using an iconological approach. In the works of Western painters, the focus is primarily on Joseph's rejection of Zulaikha's advances, and the inspiration from the Torah narrative is clearly evident. In Muslim miniatures, two events, Joseph's escape from Zulaikha and Zulaikha's banquet to change the judgment of the Egyptian women, have received more attention than other events. Although other events, such as the reunion of Joseph and Zulaikha, have also been a focus for some Islamic artists, these events are inspired by the poems of Persian poets, especially Jami. In the works of Western painters, mainly, the part related to the rejection of the request of illegitimate relationship by Yusuf is taken into consideration and the inspiration of the Torah narrative is clearly evident. Among the works of Muslim artists, the two themes of Yusuf's escape from Zuleikha and the establishment of the famous Zuleikha party to change the judgment of Egyptian women have received more attention than other events.