University of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Analysis and Criticism of the Researches of German Orientalists about the Ashura Movement of Imam Hussein (Peace Be Upon Him)1109667710.22059/jcis.2024.365738.1344ENBaqerRiahi MehrDepartment of Comparative Studies of the Qur’ān, Qur’ān and Hadith Specialized University, Al-Mustafa International University, Qom, IranJournal Article20230923Imam Husayn (peace be upon him) and Ashura are among the topics that each of the Orientalists and Western Islamologists have paid attention to. The purpose of studying the opinions of the Orientalists regarding Ashura and Imam Husayn (PBUH) is to find out the goals and motives of the Orientalists. This article has been written with the aim of introducing and recognizing the research conducted on Imam Hussain (PBUH), with a focus on German Orientalists. This article, employing a descriptive-analytical method, seeks to address the question: What kind of image did the German Orientalists show to the audience of Imam Hussain (PBUH) and Ashura? The hypothesis of this article, proved to be the answer to the main question of the research, is based on this statement. The extra-religious view, prejudice and the lack of access of German Orientalists to authentic Islamic sources have influenced their analysis in this field. The findings of the research indicates that the findings from the studies of German Orientalists and Islamologists are different from the reality in some cases, and they have not been able to present a correct image of Imam Hussain (PBUH) and Ashura in the Shiite religion.https://jcis.ut.ac.ir/article_96677_595509a9ec6ce08e9b6d5227c78e5b23.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Investigating the Relationship Between the Verses of Sūrat al-Aʿrāf112010000710.22059/jcis.2024.378523.1395ENAmirJoudaviDepartment of Quran and Hadith Sciences, Faculty of Theology, Yazd University, Yazd, Iran0000-0003-1555-8464Mohammad HosseinBaroomandDepartment of Quran and Hadith Sciences, Faculty of Theology, Yazd University, Yazd, IranMohammad AliHeydariDepartment of Quran and Hadith Sciences, Faculty of Theology, Yazd University, Yazd, IranSamiyehShahbaziDepartment of Quran and Hadith Sciences, Faculty of Theology, Yazd University, Yazd, IranJournal Article20240624The study of the relationship between the verses of various Surahs for interpretation has drawn the attention of commentators for centuries. In recent times, these relationships have been investigated more thoroughly, as their usefulness is better recognized. Examining the relationship between the verses of a surah will gain a more accurate understanding of the meanings of each verse as well as the overall meaning of the surah. Extracting the primary topics posited in <em>Sūrat al-Aʿrāf</em> and classifying them, the present study shows the relationship between every one of the verses so that their coherence and relationships can be practically showcased. The verses were firstly divided into different sets. Subsequently, the relationships between the verses of every set and, next, the relationship between the sets of verses in the Surah were demonstrated. Therefore, the study indicated that all the subjects in the Surah are interrelated and constitute a unit whole titled as <em>Sūrat al-Aʿrāf</em>.https://jcis.ut.ac.ir/article_100007_eacfe2708549406eca7da9d2fbc4789e.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Some Responses of Islamic Shi'i Messianism to the Challenges to the Meaning of Life213110239410.22059/jcis.2025.390811.1409ENZohairDehghani AraniDepartment of Theoretical Foundations of Islam, Faculty of Islamic Studies and Thoughts, University of Tehran, Tehran, IranJournal Article20250219One of the most serious challenges facing humanity today is the question of the meaning of life, to which various solutions have been proposed by experts. This article employs an exploratory research method to examine different aspects of Messianism, particularly Islamic-Shiite Mahdism. It also seeks to identify the elements that enhance meaning in human life. According to this research, such a belief can provide meaning from a supra-religious perspective by offering hope, realizing humanity's long-standing ideals, and forming a universal government. Additionally, from the specific perspective of Islam, particularly Shiism, the beliefs surrounding Mahdism—such as a focus on justice, an emphasis on human dignity, the belief in Imam Mahdi, and the necessity for purposeful effort and patience—can profoundly enhance the meaning of life.https://jcis.ut.ac.ir/article_102394_32ac4718ad4c51f0cb6a410bf00333ed.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Theological Presuppositions in the Historical Study of God’s Word: Examining Angelika Neuwirth's Extra-Historical Premises in Her Historical Approach to the Qur’ān as Explained in the Book “The Qur’ān and Late Antiquity”334110230010.22059/jcis.2025.394412.1421ENMostaanSabetDepartment of Islamic Philosophy and Theology, Faculty of theology, College of Farabi, University of Tehran, Qom, Iran0000-0003-3460-1560Seyed Mohammad AliDibajiDepartment of Philosophy, Faculty of theology, College of Farabi, University of Tehran, Qom, IranJournal Article20250430Angelika Neuwirth is one of the most prominent contemporary scholars of Qur’ānic studies. In response to traditional orientalist biases, she proposes a new historical approach to understanding the Qur’ān based on the historical-critical method used in Biblical studies. In the first chapter of her book <em>The Qur’ān and Late Antiquity</em>—which serves as an introduction to her multi-volume exegesis—she outlines her method, emphasizing the gradual development of the Qur’ān within an interactive context between the proclaimer and her audience, with the audience playing a formative role in shaping the text. In the second chapter, she discusses the nature of the Qur’ān, venturing beyond the scope of literary or historical inquiry into theological territory. This descriptive-analytical article first identifies the non-historical presuppositions in Neuwirth’s approach and then critiques them. Contrary to her claim of offering a purely historical reading, Neuwirth imports theological assumptions into her work. These include the ideas that the Qur’ān is a product of the Prophet Muhammad’s (Peace Be Upon Him and His Progeny) interaction with his community, that its verses are adapted from Biblical texts, that revelation is merely a mystical experience, and that some verses do not convey objective truths. https://jcis.ut.ac.ir/article_102300_2e01a49ebe5c20f022ad072235a9bebf.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Behavioral Evidence from Faith-Based Consumption in Iran's Economy: A DSGE-Based Analysis435110317110.22059/jcis.2025.375910.1380ENHamid RezaIzadiDepartment of Economics, Faculty of Management and Humanities, Chabahar Maritime University, Chabahar, IranJournal Article20250430This study examines the impact of faith-based consumption on household utility and economic resilience in predominantly Muslim societies, with a particular focus on Iran's economy. This study utilizes a Dynamic Stochastic General Equilibrium (DSGE) model; household consumption is categorized into halal and non-halal segments to assess the relationship between the share of halal goods and overall utility outcomes. The behavioral DSGE model simulates responses to shocks in technology, income, and government spending, examining how religious preferences shape consumption decisions. The findings reveal that faith-based consumption plays a significant role in promoting financial discipline, consumer moderation, and subjective well-being. Religious orientation leads to responsible budget allocation and enhances household welfare through institutional support, poverty alleviation, and sustainable market behavior. Empirical findings indicate that higher shares of halal consumption are positively associated with utility and welfare gains. Furthermore, strong religious commitment enhances household resilience, mitigates macroeconomic vulnerability, and fosters a consistent intertemporal consumption pattern under economic stress. Simulations indicate that higher halal consumption shares enhance household welfare and stabilize consumption under economic stress.https://jcis.ut.ac.ir/article_103171_28255461c2874a00a031cdda9aeedfb8.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Analysis of Islamic Principles Regarding the Payment of Diya for Insane Attacker from Bait al-Mal in Legitimate Defense536210321510.22059/jcis.2025.395731.1424ENZahraShahdadnejadDepartment of Law and Jurisprudence, Faculty of Theology and Islamic Sciences, Meybod University, Meybod, IranNafisehMotavallizadeh NaeiniDepartment of Law, Faculty of Theology and Islamic Sciences, Meybod University, Meybod, IranJournal Article20250521The principle that each individual is accountable for their own actions, known as the principle of personal responsibility, is a well-established and widely accepted concept. However, there are exceptions to this principle, such as the responsibility of the Bait al-Mal in paying Diya. One exception, as outlined in the Islamic Penal Code approved in 2013, involves the payment of Diya for an insane attacker. If an insane person attacks another individual and the latter kills the attacker in self-defense, the defending person is not liable under the principle of legitimate defense. According to the opinion of the majority of jurists, no one else should be held responsible either. However, some jurists argue that the Diya for such an insane person should be paid by the Bait al-Mal. This article employs a descriptive-analytical method and concludes that, considering the verses of the Quran and the existing traditions regarding legitimate defense, it is more appropriate not to include such a provision in the law. The traditions regarding legitimate defense, which consider the blood of the attacker as worthless, are more frequent, while the traditions regarding the legitimacy of paying Diya for the insane attacker are based on a single report and cannot stand against the traditions of legitimate defense.https://jcis.ut.ac.ir/article_103215_f7b5b96f30be42263dba318bc2a7b8e2.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Revisiting the Concept of Nafs Wahidah in the Qur’an: A Critique of Amina Wadud’s View Based on Islamic Commentaries637210324710.22059/jcis.2025.392779.1416ENNafisehShirmahiDepartment of Qur’ān and Hadīth Sciences, Faculty of Qur’an, University of Quran and Hadith, Tehran, IranElaheHadian RasananiDepartment of Qur’ān and Hadīth Sciences, Faculty of Qur’an, University of Quran and Hadith, Tehran, IranJournal Article20250401The concept of <em>nafs wāḥida</em> (the single soul), mentioned in Qur’an 4:1 and 7:189, has long been a focal point in Islamic exegesis and has significantly influenced gender discourse in Islamic thought. Amina Wadud, a prominent figure in Islamic feminism, emphasizes this concept to argue for the fundamental equality of men and women, challenging traditional views that consider women’s creation as derivative of men. However, her critique primarily targets <em>Isrāʾīlīyyāt</em> narratives, overlooking Shi‘i interpretations as well as other exegetical traditions across the Islamic world. This study adopts a descriptive-analytical and comparative approach to criticize Wadud’s methodology and compares Sunni and Shi‘i interpretations of <em>nafs wāḥida</em>. The findings reveal that, although Wadud offers a justice-oriented and critical reading of traditional perspectives, her analysis remains incomplete due to insufficient attention to the diversity within Islamic exegesis. Notably, the majority of Shi‘i commentators, in addition to some Sunni commentators, emphasize the shared origin of humanity and gender equality, aligning with Wadud’s critique of <em>Isrāʾīlīyyāt</em>-influenced narratives. By presenting a broader analysis of Islamic commentaries and critically assessing Wadud’s approach, this paper provides a more comprehensive understanding of <em>nafs wāḥida</em> and stresses that gender-focused interpretations of religious texts risk reductionism if they ignore the interpretive plurality within the Islamic tradition.https://jcis.ut.ac.ir/article_103247_6b91f8476558b88f421c09761a8434d9.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Holy Spirit and Jesus’s Miracles: A Methodological Suggestion to “The other Prophet; Jesus in the Qur'an”738510331010.22059/jcis.2025.379367.1387ENFarzanehRohani MashhadiDepartment of Qur’ān and Hadīth Sciences, Interdisciplinary Quranic Studies Research Institute, Shahid Beheshti University, Tehran, IranJournal Article20240713This article proposes an improvement to the methodology of the book "The other prophet; Jesus in the Qur'an." The main purpose of this article is to represent the role of holistic reading of the Qur'an, as a literary entity in the thematic research of the Qur'an. This article suggests that the holistic reading of the Qur'an should be prioritized over the holistic reading of the main surahs about the subject under research, which has been neglected in the unprecedented method of the book. To prove the hypothesis of authors, the clarity of the signs of Jesus would be promoted by his strengthening through the holy Spirit. This would lend the miracles and the signs themselves a different quality than those of the Old Testament prophets, as here and now they would be evidence of a special, spirit-induced affinity with God and of His authorization. The conceptual network of the ‘spiritʼ has been extracted from prophetology of the Qur'an to prove the above. Analyszing the conceptual network of the spirit in the Qur'an, containing the word revelation, divine command, and angels indicates that Jesus who benefits from the Holy Spirit can create and dominate beings with the best quality, in the position of God's successor. In other words, he can represent the clearest signs and miracles.https://jcis.ut.ac.ir/article_103310_9532c5a65df621c29749863c1495fe5d.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Analyzing the Nature of Decree on Civil Disobedience in Contemporary Fiqh879610337310.22059/jcis.2025.382410.1392ENMohammadjavadHeydarian DolatabadiDepartment of International law, Faculty of law and Political Sciences, University of Kharazmi, Tehran, IranEhsanAliakbari BabukaniDepartment of Quran and theology of ahl-al-Bayt, Faculty of Theology, University of Isfahan, Isfahan, IranJournal Article20240915Civil disobedience is a significant concept in political science and public law, particularly in contemporary discourse. Its close relationship with the principle of "freedom," a fundamental right of every individual under the rule of a state, necessitates a careful examination from an Islamic perspective to distinguish its instances from similar concepts in political jurisprudence. This study addresses the following research question: How does Islamic jurisprudence conceptualize civil disobedience, and how are its boundaries delineated compared to protest, advice, enjoining good deeds, revolt, and war against the Islamic authority? Using a qualitative, analytical-comparative methodology, this paper examines classical and contemporary jurisprudential sources, alongside relevant case studies of minority-government conflicts, to elucidate the juridical rulings pertaining to acts of disobedience and resistance. The findings indicate that Islamic jurisprudence differentiates civil disobedience from revolt (<em>baghy</em>) and armed aggression (<em>muhārabah</em>) based on intent, scope, and methods employed, emphasizing principles such as the protection of public order, adherence to legitimate authority, and the proportionality of response. Furthermore, acts of nonviolent protest and advisory interventions (<em>naṣīḥah</em>) are recognized as lawful and constructive forms of civic engagement, provided they respect the boundaries of Islamic law. Overall, the study highlights the need for a nuanced understanding of civil disobedience within Islamic legal frameworks, offering both theoretical clarification and practical guidance for contemporary governance and civic responsibility.https://jcis.ut.ac.ir/article_103373_319cf4ed6477e2c8f16d698751001c26.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Examining Burton’s Stance on the Differences Among the Recitations of the Qur’ān9710310343110.22059/jcis.2025.401198.1440ENHasanReza’i HaftadoorDepartment of Qur’ān and Hadīth Sciences, Faculty of Theology, College of Farabi, University of Tehran, , IranJournal Article20250223Orientalists have conducted extensive studies on the reasons for differences among the Qur’ān recitation modes. One of these figures is John Burton, the British Qur’ān researcher. He believes the Qur’ān that exists today has been compiled during the lifetime of the Prophet (s) and by His Majesty. In his view, the topic of «recitation differences among the Companions’ copies of the Qur’ān» is a pretext to delete the Prophet’s (s) role in the compilation of the Qur’ān. That is, the topic of «recitation differences among the Companions’ copies of the Qur’ān» is not a reality. Rather, it was fabricated by some jurists who tried to use it in their debates with other jurists to support their jurisprudential decrees not supported by the current copy of the Qur’ān. If it were said that the Prophet (s) had compiled the qur’ānic verses as one copy of the Qur’ān, then those jurists could not suggest the recitation differences among the Companions’ copies. Thus, they concluded that if they fabricated some narrations, they could remove the role of the Prophet (s) in the compilation of the Qur’ān and present its compilation as something that happened after his demise. Despite some positive points in Burton’s theory, there exist some major criticisms against the principles of his theory.https://jcis.ut.ac.ir/article_103431_7be1fd7c3ed311af34ef6a755bba32a2.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923A Comparative Approach to the Semantics of the Concept of "Expansion" (Bast) in the Holy Qur’ān with Emphasis on Conceptual Interrelations10511310345010.22059/jcis.2025.396959.1429ENSeyyed MohammadNaqeebDepartment of Interpretation and Sciences of the Quran, Faculty of Interpretation, University of Qurʼanic Studies and Sciences, Qom, IranAmir HosseinOshriyehDepartment of Jurisprudence, Khatam al-Anbia school, Qom Seminary, Qom, IranAmirhosseinKamandani FarrokhDepartment of Quran and Hadith Sciences, Faculty of Interpretation, University of Qurʼanic Studies and Sciences, Qom, IranJournal Article20250608This research deals with the comparative semantic analysis of six keywords regarding the concepts of "expansion," "<em>sah</em>," "<em>sharh</em>," "<em>madd</em>," "<em>tarf</em>," and "<em>raghad</em>" in the Holy Qur’ān and examines the subtle distinctions and conceptual links between them. The research method was analytical-comparative and relied on semantic analysis within the framework of conceptual links. The main method was the etymological lexical analysis of the words by referring to reliable lexical sources and the interpretative study of the verses in various interpretations. The findings indicate that while all of these words fall within the semantic circle of "expansion" and "abundance," each of them holds subtle distinctions: "expansion," with the central meaning of "spaciousness" as opposed to "containment," covers a wide range of material and spiritual meanings. "<em>Sah</em>" implies "inner capacity and ability." "<em>Sharh</em>" emphasizes "the process of opening and removing a bottleneck." "<em>Madd</em>" focuses on "linear and longitudinal stretching and extension." "<em>Tarf</em>" refers to "excessive enjoyment and pampering" with a negative connotation, and "<em>raghad</em>" is the "pleasant and blessed abundance" of material life without any negative connotation. Understanding these distinctions is essential for a more accurate understanding of the meanings of the verses and the semantic system of the Qur’ān.https://jcis.ut.ac.ir/article_103450_caee0d414715fb223d8b54040b417c8d.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378120250923Comparative Analysis of the Semantic Components of the Concepts of "Destruction and Annihilation" in the Holy Quran11512610368810.22059/jcis.2025.396096.1427ENRahmanAshariehDepartment of Interpretation, Faculty of Qurʼanic Sciences, University of Qurʼanic Studies and Sciences, Qom, IranSyed Mohammad YasinMortazaviDepartment of Qurʼanic Sciences, Faculty of Qurʼanic Sciences, University of Qurʼanic Studies and Sciences, Qom, Iran0009-0000-2937-2383Journal Article20250526Employing a descriptive–analytical methodology, this study examines the Qur’ānic concept of destruction and annihilation alongside a cluster of semantically related lexemes. The primary aim is to uncover the deeper semantic layers embedded within Qur’ānic discourse and to illuminate the diverse dimensions of annihilation expressed through cognate Arabic terms. Within this framework, the lexemes <em>halāk</em>, <em>bakhaʿ</em>, <em>bawār</em>, <em>tatbīr</em>, <em>tadmīr</em>, <em>taʿs</em>, <em>thubūr</em>, <em>damdam</em>, <em>tabb</em>, and <em>kabb</em> are systematically analyzed. The findings reveal that while <em>halāk</em> generally denotes annihilation without necessarily implying corporeal transformation, each of the other lexemes reflects a distinct nuance of destruction. For example, <em>bakhaʿ</em> refers to death caused by grief, <em>bawār</em> to ruin resulting from corruption, <em>tatbīr</em> to collapse, and <em>tadmīr</em> to both personal and material devastation. Likewise, <em>taʿs</em> signifies downfall accompanied by immobility, <em>thubūr</em> denotes irreversible ruin, <em>damdam</em> refers to severe and recurrent punishment, <em>tabb</em> conveys profound loss, and <em>kabb</em> indicates violent casting down. The study concludes that, despite their semantic proximity, the subtle distinctions among these lexemes carry considerable exegetical and linguistic significance. Such nuances inform the precise usage of these terms in diverse Qur’ānic contexts, thereby enhancing interpretive accuracy and contributing to a deeper understanding of Qur’ānic language and divine intentionality.https://jcis.ut.ac.ir/article_103688_522b24308ba383409500752821322211.pdf