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.

Background: A discourse emerged concerning hijab, creating a new perspective in public opinion and opening a path towards public awakening; this was the political sanctity of hijab unveiling. Objective: The present study, based on the hypothesis that the political sanctity of hijab unveiling is rooted in Quranic verses and aligns with historical evidence, aims to theorize the concept of the political sanctity of hijab unveiling. Methodology: This paper employs a data-driven theory-building approach.  Initially, Quranic verses were coded. Subsequently, other sources, including hadiths, scholarly articles, reports, and historical evidence of unveiling, were identified and coded.  Sub-categories were then identified in relation to the main category to form this model.  It is noteworthy that here, the grounded theory approach was primarily implemented through robust historical sources and extensive, in-depth, and precise religious research possessing sufficient richness. Findings:  Through axial coding of the data, in addition to the main category, three core categories were extracted: the religious obligation of maintaining hijab in both minimal and maximal forms as mentioned in the Quran, and hijab as a social law applicable to all Islamic countries and all citizens of an Islamic country. Results: The core phenomenon, "The theorizability of the political sanctity of hijab unveiling," with the provision of necessary conditions, yields positive consequences towards individuals' commitment to the hijab law by understanding the deep-rooted sanctity of hijab unveiling in Quranic verses, and consequently, increases the prevention of transgression.  However, to fully achieve these consequences, a strategy of meticulous planning to counter hijab unveiling as a tool to undermine the Islamic government is recommended, not only as a religious obligation but also as a symbol and indicator of the Islamic system.

One of the most important structural studies is the examination of narrative techniques in the Quranic stories with the aim of showing the quality of the visual layers. To achieve this type of research, various models and methods are used. One of the interdisciplinary models is dramaturgy. Dramaturgy, as a theatrical function, seeks synergy within the text and displays actions to influence the audience and answer their potential questions; likewise, the audience's confrontational or interactive feelings with the work and structured analyses of the artistic work aim to determine the impact of the narrative and the longevity of the work. In this research, the story of Prophet Moses and Khiḍr (al-Kahf: 60ff) and a part of the story of Joseph have been studied using a descriptive-analytical method. The results show that the quality of using the dramaturgy of silence encompasses ten different and novel types, from authorial silence to causal silence. In these narrative techniques, the Quranic images do not, on their own, draw the narrative lines of the text, but rather are reflected in the domains of certain insights, concepts, and epistemological, cosmological, ethical, and aesthetic assumptions. These seemingly fragmented images are multi-referential and in their echo also include silence, making it a part of such frames. The narrative essence in the story of Khiḍr and Moses and Joseph is the mention of the meta-narrative in two realms: "First, the compositional actions and functions based on reality, and the second part, the descriptive and interpretive actions that recount the paratexts."

Thie present study aims to examine the concepts of contentment ( Riḍā ) and submission ( Taslīm ) within the religious traditions of Judaism, Christianity, and Islam. Employing an aesthetic-theological approach, it seeks to elucidate the role of these concepts in human spiritual experience. The research focuses on the analysis of sacred texts, commentaries, and relevant intellectual sources from these three religions, demonstrating that contentment and submission possess not only ethical and devotional dimensions but also shape an aesthetic and theological experience within human relationships with God and the world. The article explicates the commonalities and differences in the perspectives of these three religious traditions regarding contentment and submission, showing that an aesthetic understanding of these concepts can provide a deeper and more comprehensive comprehension of spiritual experience. The study's findings can provide a theoretical foundation for future interdisciplinary research in the field of aesthetic theology and demonstrate the intimate and reciprocal relationship between beauty and spiritual experience in the Abrahamic religions.