University of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521The World After Death from the Point of View of Zoroastrianism and Islam Based on the Pahlavī texts and Quran1271399841210.22059/jcis.2024.370204.1366ENSayyed Saeid RezaMontazeriDepartment of Religions and Mysticism, Faculty of theology, College of Farabi, University of Tehran, Qom, Iran0000-0002-5610-8673MahdiElmi DaneshvarDepartment of Oriental Religions, Faculty of Religions, University of Religions and Denominations, Qom, Iran0009-0007-0891-8392Journal Article20250106Most religious traditions anticipate the end of the world. According to these traditions, the story of creation and the beginning of time occurred in a very distant past, and many narratives have been told about it. In contrast to the story of creation, there are narratives of doomsday and the end of the world, the timing of which is very close and imminent. At that time, the world will lose its current system, confusion and panic will engulf the entire world, and the wheel of creation will cease to move. Subsequently, the beginning of creation will take place as it should be done in perfection, and humans will be held accountable for their actions, reaching their original state based on the deeds they have performed. This research seeks to identify and examine the differences and similarities between the two religions by comparing their views on the world after death, which is one of the most fundamental rites of passage in both religions.https://jcis.ut.ac.ir/article_98412_52e410a3e0d631ebea9f49967377fa2c.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521The Employment of Nuclear Weapons in Islamic Governance: A Case Study of Jurisprudential Perspectives14115510261010.22059/jcis.2025.392580.1414ENAsgharQaedanDepartment of History and Civilization of Islamic Nations, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, Iran0000-0002-4763-0347Journal Article20250325An Islamic government, guided by Quranic and religious teachings, may utilize military capabilities to defend Islamic territories or counter enemy aggression. Nuclear weaponry represents one such form of military capability. The conditions under which its use is permissible, according to juristic opinions, form the central focus of this study. Notably, there is no consensus among early and contemporary jurists (foqaha), both Shīʿa and Ṣunnī, regarding the permissibility or absolute prohibition of using or possessing such weapons, including nuclear and biological weapons. Some foqaha, citing the necessity of defense, permit the conditional use of this technology to counter and prevent threats against Muslims. Conversely, others, citing Quranic precepts and the Prophetic tradition, advocate for the absolute prohibition of using and even possessing such weapons, regardless of the intent to use them. This article delves into the divergent perspectives among jurists regarding the permissibility or prohibition of nuclear weapon use, supported by jurisprudential evidence, and addresses the following research questions: First, which attitude is there greater consensus on? Second, to what extent can contemporary interpretations of international humanitarian law be harmonized with classical jurisprudential fatwas addressing the ethical-legal boundaries of armed conflict? The findings reveal that while a substantial number of foqaha assert the absolute prohibition and sanctity of nuclear weapons, a minority from both traditions allow for their conditional use under specific circumstances.https://jcis.ut.ac.ir/article_102610_c4b4f68d920ab728e3ceef942fbcef40.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521The Role of Intercession (Shafāʿah) in the Perfection of the Soul from the Perspective of Sayyed Ḥaydar Āmulī15716910216410.22059/jcis.2025.394519.1422ENMahdiSafaei AslDepartment of Philosophy, Faculty of Theology, College of Farabi, University of Tehran, Qom, Iran0000-0002-4807-301XMohammad HosseinArdestani ZadehDepartment of Islamic Mysticism, Faculty of Sufism and Islamic Mysticism, University of Religions and Denominations, Qom, Iran0009-0005-0882-3524Journal Article20250102Muslim scholars have presented various responses to the question of the soul's perfection in the Hereafter. Among them, the mystics, drawing on metaphysical principles, such as the doctrine of perpetual renewal (<em>tajaddud al-amthāl</em>), do not limit the perfection of human beings and other entities to this worldly domain. One of the elements indicating the soul's posthumous perfection is intercession, which leads to the salvation of sinners and the elevation of the faithful. The present study, using a descriptive-analytical method, explores the relationship between intercession and the soul's perfection in the Hereafter. Sayyed Ḥaydar Āmulī, as a Shiʿi mystic, believes that intercession emanates from the all-encompassing divine mercy and is actualized through the perfect human. According to him, the perfect human's relationship with both God and the divine names on the one hand, and with creation on the other hand, is the basis for the salvation of sinners in the Hereafter. Other attributes of the perfect human, such as vicegerency (<em>khilāfah</em>), ontological governance, and existential comprehensiveness, also play a fundamental role in the realization of intercession. Āmulī further addresses the eligibility of the sinners as a necessary condition for receiving intercession.https://jcis.ut.ac.ir/article_102164_fc82c89d70e617206bb6864a2e3886db.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521Applying the Integrated Sufi Exegesis Model (ISEM) to Analyze the Meaning of Life in Sufi Quranic Commentaries: Bridging Tradition and Modernity17118710317210.22059/jcis.2025.395804.1425ENSeyed AliMostajaboldavatiDepartment of Islamic Philosophy and Mysticism, Faculty of Religions and Islamic Teachings, International University of Islamic Denominations, Tehran, Iran0000-0002-4805-5305Journal Article20250522In an era defined by existential uncertainties and a global quest for purpose, the meaning of life remains a pressing concern across cultures. Islamic mysticism, particularly Sufi interpretations of the Quran, offers profound insights into this question through concepts such as <em>fana</em> (annihilation in God), <em>qurb</em> (divine proximity), <em>tajalli</em> (divine manifestation), and <em>wahdat al-wujud</em> (unity of existence). This study introduces the Integrated Sufi Exegesis Model (ISEM), a novel framework combining textual-historical, phenomenological, discursive, and social network analyses, to explore how Sufi Quranic commentaries articulate life’s purpose. These components enable a comprehensive analysis of texts within their historical, experiential, and social contexts. Drawing on key commentaries, including al-Qushayri’s Lata’if al-Isharat, Ruzbihan Baqli’s ‘Ara’is al-Bayan, Ibn al-‘Arabi’s Fusus al-Hikam, and Rumi’s Masnavi, along with historical sources such as The History of Nishapur, the study examines how Sufi concepts address existential purpose in diverse regions (Nishapur, Shiraz, Andalusia, Konya). The findings reveal that Sufi exegesis frames life’s meaning as a journey toward divine unity, offering responses to modern existential challenges that resonate with meaning-centered psychology and systems-based philosophies. By bridging classical Islamic thought with contemporary issues, this study contributes to interdisciplinary dialogues on purpose and well-being, aligning with Islamic perspectives on human concerns.https://jcis.ut.ac.ir/article_103172_02c5de9cfbf632ba13907f2baf22dbed.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521A Critical Analysis of the Status of Humans within Philosophical Historicism and Its Bearing upon a Historically Approach to the Qurʼān18920310358510.22059/jcis.2025.398353.1431ENMahdiMonazzahDepartment of Islamic Theology, University of Tabriz, Tabriz, Iran0009-0006-3259-3316MohammadMahdaviDepartment of Islamic Theology, University of Tabriz, Tabriz, Iran0000-0002-6644-1082MohammadAzimiDepartment of Islamic Theology, University of Tabriz, Tabriz, Iran0009-0002-8420-6200Journal Article20250210‘Historicism,’ which is temporally coeval with hermeneutics, constitutes a worldview that, in its fully developed form, posits the historical perspective as being both constitutive of and influential in human life and all its domains—encompassing understanding, reason, cognition, beliefs, religion, and culture. According to philosophical historicism, history is inextricably intertwined with human existence and identity, forming an inseparable bond. Consequently, human nature is characterized by historicity, and, by extension, human understanding is likewise fundamentally historical. From the perspective of existentialist philosophers, humans do not possess a fixed, pre-given essence or nature. Instead, the 'whatness' of humanity resides in its 'becoming'; this absence of a fixed essence is attributed to their interpretation and understanding of 'existence.' Proponents of the historicity of the Qurʼān, influenced by philosophical historicism, regard the actions, utterances, and personal states of the Prophet Muhammad (PBUH) as historically situated. They therefore deduce the historicity of his understanding and, by extension, the historicity of the Qurʼān itself. This research employs a descriptive-analytical-critical methodology to both elucidate and critique the philosophical underpinnings of Qurʼānic historicity theory – rooted primarily in Western thought – while rigorously challenging the theoretical framework itself.https://jcis.ut.ac.ir/article_103585_8f1ecccfc0c1b7059134fd658dcbbdcd.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521Revisiting the Philosophy of the Self (Khudi) in the Thought of Muhammad Iqbal and Its Role in Reconstructing Individual and Collective Muslim Identity20521810495710.22059/jcis.2025.402876.1446ENAbdollahMotevaliDepartment of History, Faculty of Humanities, Arak University, Arak,Iran0000-0001-7698-7524MohammadHasanbeigiDepartment of History, Faculty of Humanities, Arak University, Arak,Iran Arak, Iran0000-0001-7698-7524RahmanEtzadiDepartment of History, Faculty of Humanities, Arak University, Arak,Iran0000-0001-7698-7524Journal Article20250222The philosophy of the “Self” (<em>Khudi</em>) in the thought of Muhammad Iqbal is one of his most central concepts, developed in response to the crises of identity, cultural decline, and colonial domination experienced by Muslims. Drawing inspiration from the Qur’an and Islamic tradition, and critically engaging with Islamic mysticism and Western philosophy, Iqbal presents the Self as a dynamic and creative force. This force achieves perfection through love, willpower, independence, patience, and moral courage, fostering both individual development and the collective revival of Muslim societies. This study, employing a descriptive-analytical approach, examines the place of the philosophy of the Self in Iqbal’s intellectual system and explores its potential as a framework for reconstructing individual and collective Muslim identity. Findings indicate that Iqbal’s philosophy of the Self extends beyond personal growth, establishing deep connections with social and political awakening. It provides an effective model for fostering self-confidence, overcoming passivity, and revitalizing the civilizational capacities of the Muslim community.https://jcis.ut.ac.ir/article_104957_c5989ce9e339b7ba64f1023c182cb10f.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521The Political Strategies Adopted by the Prophet Mohammad to Promote and Establish Islam (From Hijrah to His Death)21923510506610.22059/jcis.2025.398478.1432ENAbdulkhaliqhSaeidi Abu IshaghiDepartment of Qur’ān and Ḥadīth Sciences, Faculty of Theology, Meybod University, Meybod, Iran0009-0008-2972-0761AlimohammadMirjaliliDepartment of Qur’ān and Ḥadīth Sciences, Faculty of Theology, Meybod University, Meybod, Iran0000-0003-2021-9360YahyaMirhoseiniDepartment of Qur’ān and Ḥadīth Sciences, Faculty of Theology, Meybod University, Meybod, Iran0000-0001-5695-8267Journal Article20250510Despite numerous political, social, and other challenges, the Prophet Mohammad (pbuh) adopted effective political strategies to bring about significant political transformations in the Arabian Peninsula. Within ten years, he not only established Islam in Medina but also extended its influence to the surrounding tribes and neighboring states. By carefully monitoring the political environment of Medina and its surroundings, the Prophet used various political strategies step by step to promote Islam. The present study seeks to address the question ‘What political strategies did the Prophet Mohammad (pbuh) use to promote and establish Islam?’ This is conducted through a descriptive-analytical method and with Qurʼānic verses, historical sources, and hadiths. The findings indicate that the Prophet (pbuh), as a reformist with a universal vision of Islam and a peaceful approach, could successfully implement his political strategies. While fostering internal political cohesion, he extended his strategic policies externally. His political actions were proportionate to his social and political authority, and he acted with tolerance or decisiveness based on his level of power. A key aspect of his political strategies was the prevention of foreigners or strangers from infiltrating the Islamic society, which not only blocked their influence but also strengthened the authority of the Islamic state.https://jcis.ut.ac.ir/article_105066_59496659b4d184e5b7779388e0fad5e7.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521A Typology of the Ahl al-Bayt's Contemplation of Qurʾānic Stories23725010575810.22059/jcis.2026.406072.1452ENJalaledinMahmoudiDepartment of Quran and Hadith Sciences, Faculty of Law and Political Science, Islamic Azad University, Tehran, Iran0009-0009-0895-5403HosseinMoradiDepartment of Quran and Hadith Sciences, Faculty of Law and Political Science, Islamic Azad University, Tehran, Iran0000-0001-7973-7256Seyed MohammadRazaviDepartment of Quran and Hadith Sciences, Faculty of Law and Political Science, Islamic Azad University, Tehran, Iran0000-0002-4071-9189Journal Article20250910This article explores the exegetical traditions of the Ahl al-Bayt in relation to the Qur’anic Stories. It demonstrates that, in certain instances, the Prophet (PBUH) and the Imams did not rely solely on their infallibility and divinely endowed knowledge, but rather attained subtle insights through contemplative reflection on the wording and structure of the Qur’anic stories. At times, they reproached their companions for neglecting such meanings, posing questions such as: “Do you not recite this verse?!”—thereby urging greater attentiveness to the Qur’an. These reports represent examples of the <em>Maʿṣūmīn</em>’s contemplative engagement (<em>tadabbur</em>) with the Qur’an, rather than formal exegesis (<em>tafsīr</em>) or esoteric interpretation (<em>taʾwīl</em>). Identifying such traditions is significant, as they provide practical models and exemplary methods for those devoted to Qur’anic reflection. Adopting an exploratory-analytical approach and surveying transmitted exegetical sources, the article introduces various forms of <em>tadabbur</em> within the Qur’anic narratives. These include: contemplation of linguistic and literary structures, reflection aimed at explicating the <em>sīrah</em> and practices of the Ahl al-Bayt (PBUT), theological contemplation of doctrinal concepts, elucidation of the positions of <em>Imāmah</em> and <em>Wilāyah</em> through narrative verses, extraction of ethical lessons, derivation of legal rulings, uncovering divine wisdom (<em>ḥikmah</em>), and devotional application of the narratives in supplication.https://jcis.ut.ac.ir/article_105758_54f681153c0cdad6224312508205d5f6.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521An Examination and Analysis of Behavioral Models of Teachers and Students in Saʿdī's Gulistān and Būstān25127210626510.22059/jcis.2026.407631.1459ENFatemehZamaniDepartment of Persian Language and Literature, Faculty of Humanities, Kosar University of Bojnord, Bojnord, Iran0000-0003-2686-5339ZainabAbolfazliDepartment of English Language and Literature, Faculty of Humanities, Kosar University of Bojnord, Bojnord, Iran0000-0002-9990-2666Journal Article20250711Didactic literature is a cornerstone of Persian literary tradition, transmitting ethical, political, and spiritual wisdom across generations. This article examines Saʿdī's <em>Gulistān</em> and <em>Būstān</em>, masterpieces that articulate a nuanced educational vision rooted in <em>adab</em> (moral refinement), social duty, and spiritual discipline. Using a descriptive-analytical approach with close textual reading, the study explores Saʿdī's models of the ideal teacher and learner, asking how these vary by social class and spiritual orientation. Findings show that Saʿdī delineates three interrelated categories: (1) rulers, for whom education emphasizes justice, statecraft, and responsibility; (2) mystics, focused on <em>tazkiyat al-nafs</em> (self-purification) and submission to the <em>pīr</em> (spiritual guide); and (3) the general public, guided by moral character, humility, eloquence, and social harmony. Critically, Saʿdī insists that pedagogy must align with the learner's innate disposition (<em>ṭabʿ</em>) and social position. Education, for him, is not mere knowledge transfer but a transformative, relational practice of mutual ethical formation. This study enriches scholarship on Islamic pedagogy, Persian literary ethics, and historical educational thought, offering enduring insights into the moral dimensions of teaching and learning.https://jcis.ut.ac.ir/article_106265_cde34058377806fed2dad724db1c61e5.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521Designing a Hybrid Qur'an-Based Resistance Management Assessment Tool: Explaining Indicators within the Framework of Revelatory Theorizing27329510677410.22059/jcis.2026.402452.1444ENGholamrezaVaisiDepartment of Public administration, Faculty of Management, University of Allameh Tabataba'i, Tehran, Iran0009-0003-0645-4038AhmadRabbaninejadDepartment of Quran and Science, High School of Exegesis, Al-Mustafa International University, Qom, Iran0009-0003-0645-4038MohammadAmini TehraniDepartment of Comparative Studies of the Holy Quran, High School of Exegesis, Al-Mustafa International University, Qom, Iran0009-0003-0645-4038Journal Article20250519Resistance management, as an indigenous and endogenous model for confronting the threats of hegemonic systems and environmental challenges, has garnered significant attention from Islamic scholars. This study aimed to design a hybrid measurement tool, including questionnaire and checklist, to assess the indicators of Qur'an-based resistance management. Employing a qualitative content analysis method and purposive sampling from 10 authoritative Qur'anic commentaries (both Shiʻa and Sunni), a three-level model was developed, comprising three foundations, seven principles, and seven performance indicators. The findings indicate that Qur'anic teachings—such as <em>Tawhid</em> (monotheism), <em>Ma'ad</em> (eschatology), and <em>Wilayah</em> (guardianship)—provide a robust theoretical foundation for resistance management. The novelty of this study lies in transforming Qur'anic concepts into functional performance assessment tools within Islamic management. The final instrument comprises 21 questionnaire items and 21 checklist metrics, validated through 31 Qur'anic and management sources and the Delphi method. This tool is applicable in resistance-oriented organizations and can serve as an indigenous benchmark for evaluating resistance management performance in crisis situations.https://jcis.ut.ac.ir/article_106774_998cdf72920e809dc201710f989c90f8.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521Genealogy of an Intellectual Duality: A Comparative Examination of the Characteristics of Traditional Islam and Religious Intellectualism29731310611610.22059/jcis.2026.409559.1466ENAliFarsimadanDepartment of Law and Jurisprudence, Faculty of Islamic Denominations, University of Religions and Denominations, Qom, Iran0000-0003-3226-0264Seyed AliAhrariDepartment of Social Studies, Women and Family Studies Research Center, University of Religions and Denominations, Qom, Iran0009-0009-8947-6147Seyyed AliBathaiDepartment of Theological Schools, Faculty of Islamic Nations Studies, University of Religions and Denominations, Qom, Iran0009-0009-1881-2019Journal Article20250608This article provides a comparative analysis of the two major intellectual currents within the contemporary Islamic world: "Traditional Islam" and "Religious Intellectualism" (also known as Intellectual or Reformist Islam). Employing a descriptive-analytical methodology and documentary research, the study identifies and contrasts the core characteristics of these two competing paradigms. The findings reveal a fundamental dichotomy. Traditional Islam is characterized by its emphasis on preserving the classical heritage (Naqli sciences), textualism, and a conservative approach that often resists change and modern epistemological challenges. It prioritizes the transmission and interpretation of historical religious scholarship. In stark contrast, Religious Intellectualism centers on rationality, contemporary reinterpretation (ijtihad) of religious texts, constructive engagement with modern concepts, and the development of a coherent theological and philosophical system responsive to contemporary needs. The primary points of divergence lie in their respective attitudes toward reason (<em>'aql</em>), the authority of tradition (Sunnah), and modernity. Understanding this intellectual duality is essential for analyzing the socio-political and cultural transformations within Muslim-majority societies, from reform movements to social upheavals. The article argues that the future of Islamic thought hinges on the potential for a constructive dialogue and dynamic jurisprudence (ijtihad) that can bridge this gap. It concludes that while the differences are profound and rooted in opposing epistemologies, the path forward requires moving beyond rigid opposition towards a synthesis that respects textual authenticity while embracing a rational and contextually relevant hermeneutics to address the complex challenges of the modern world.https://jcis.ut.ac.ir/article_106116_186af6271b295123654ddf7dff8a9ff0.pdfUniversity of Tehran PressClassical and Contemporary Islamic Studies3060-73378220260521Identifying the Conceptual Structure of International Studies on Hijab31533210661410.22059/jcis.2026.411029.1472ENSalehRahimiDepartment of Knowledge and Information Science, Faculty of Social Sciences, Razi University, Kermanshah, Iran0000-0001-6540-9825MusaNushiDepartment of English Language and Literature, Faculty of Letters and Human Sciences, Shahid Beheshti University, Tehran, Iran0000-0003-1917-5372FaramarzSoheiliDepartment of Knowledge and Information Science, Faculty of Educational Sciences, Payame Noor University, Tehran, Iran0000-0003-2581-7052Journal Article20250721Analyzing studies of the hijab can provide valuable insights into research trends and conceptual developments within this domain. Accordingly, this study examines the conceptual structure of research related to hijab indexed in the Clarivate Analytics citation index, aiming to identify key sub-domains and concepts within this field. This study uses bibliometric techniques, keywords co-occurrence analysis, and social network analysis. A total of 2,480 documents from the Web of Science database were reviewed to identify trends in hijab research over the past 54 years (1970-2023). Cluster analysis and strategic diagrams were used to map the conceptual structure of hijab studies. The findings from the content analysis of research in hijab showed that the related studies are grouped into 10 clusters as follows: Islamophobia (1), Modesty (2), Hijab (3), Feminism (4), Religion and Globalization (5), Islamic Women and Medical Care (6), Gender Difference (7), Personality Traits (8), Fashion (9), and Racism (10). Additionally, through a content analysis of articles published over the past 54 years, emerging topics related to hijab were identified. The results can contribute to a comprehensive understanding of current research areas and provide guidelines for researchers to start new studies. This article will help researchers identify potential fields for future research, including emerging or potentially declining clusters such as Islamophobia (1), Modesty (2), Feminism (4), and Racism (10).https://jcis.ut.ac.ir/article_106614_e22c42f0fd06b6b147acbab0f8e4fd61.pdf