https://jcis.ut.ac.ir/ Classical and Contemporary Islamic Studies en daily 1 Thu, 21 May 2026 00:00:00 +0330 Thu, 21 May 2026 00:00:00 +0330 https://jcis.ut.ac.ir/article_98412.html Most 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_102610.html An 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_102164.html Muslim 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 (tajaddud al-amthāl), 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 (khilāfah), 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_103172.html In 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 fana (annihilation in God), qurb (divine proximity), tajalli (divine manifestation), and wahdat al-wujud (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_103585.html ‘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_104957.html The philosophy of the “Self” (Khudi) 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_105066.html Despite 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_105758.html This 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 Maʿṣūmīn’s contemplative engagement (tadabbur) with the Qur’an, rather than formal exegesis (tafsīr) or esoteric interpretation (taʾwīl). 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 tadabbur within the Qur’anic narratives. These include: contemplation of linguistic and literary structures, reflection aimed at explicating the sīrah and practices of the Ahl al-Bayt (PBUT), theological contemplation of doctrinal concepts, elucidation of the positions of Imāmah and Wilāyah through narrative verses, extraction of ethical lessons, derivation of legal rulings, uncovering divine wisdom (ḥikmah), and devotional application of the narratives in supplication. https://jcis.ut.ac.ir/article_106265.html Didactic literature is a cornerstone of Persian literary tradition, transmitting ethical, political, and spiritual wisdom across generations. This article examines Saʿdī's Gulistān and Būstān, masterpieces that articulate a nuanced educational vision rooted in adab (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 tazkiyat al-nafs (self-purification) and submission to the pīr (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 (ṭabʿ) 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_106774.html Resistance 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 Tawhid (monotheism), Ma'ad (eschatology), and Wilayah (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_106116.html This 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 ('aql), 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_106614.html Analyzing 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_94359.html The contemporary interpretation of the Holy Quran is one of the latest writings of Muslim Orientalists in English, which has been brought to the attention of Quran scholars and Orientalists in 2015 by "Harpersan Francisco" publishing house under the supervision of Dr. Seyed Hossein Nasr.Orientalists have had different interactions with the Holy Quran in different centuries, the present article examines the approaches of Orientalists in Quranic studies, especially the book of contemporary interpretation of the Holy Quran and its analysis and criticism, using the descriptive-analytical method and with a critical approach. According to the latest findings of the research, the difference between the Qur'an of Knowledge (contemporary interpretation) and the predicted works of Orientalists consists of two general topics: a. Unlike non-Muslim orientalists who consider the Qur'an as a historical, literary, or even religious book, the authors of this work are Muslims and consider the Qur'an as a divine revelation. b. Mainly, the works done by the Orientalists of the past in the form of "external studies" included things like Quranic sciences, but knowing the Quran is a study within the religion that includes things like the interpretation of the Quran. https://jcis.ut.ac.ir/article_100943.html The science of recitation is one of the Quranic sciences that plays a significant role in understanding the Quran and differences in recitations will be effective in understanding different meanings of the Quran. According to the importance and connection of the difference in readings with the change and distortion of the words of the Qur'an, Orientalists have researched and raised doubts in this field. Using the descriptive-analytical method and with a critical approach, the present article investigates the foundations and origins of certain opinions of famous orientalists, including: 1- Disbelief in the authenticity of the Quranic revelation, 2- Proving the occurrence of distortions in the Quran, 3- Proving that the Quran is controversial, 4- Belief in anxiety and lack of stability in the text of the Qur'an. It seems that what forms the intellectual foundation of this group of Orientalists is, firstly, the long-standing hostility of the West towards Muslims, which is also visible in their approach to studying the Qur'an, and on the other hand, the lack of attention to the principles of research. And it can be clearly seen that the aim of Orientalists from such research was not and is not to know Islam and the Qur'an. https://jcis.ut.ac.ir/article_103216.html This study critically examines the economic thought of Ustād Shahīd Murtaḍā Muṭahharī as presented in his recently published work Darāmadī bar Iqtiṣād Taṭbīqī (An Introduction to Comparative Economics). Comprising two volumes of dialogues held between 1978 and 1979 with economists and students at Tehran University, these discussions engage with classical Western economic schools including physiocratic, classical, and heterodox socialist theories. Muṭahharī’s analysis uniquely integrates Islamic philosophical and ethical frameworks, offering a distinctive normative critique that highlights the interplay between religion and economics. This paper explores his nuanced perspectives on ownership, value, and economic justice, contrasting them with dominant capitalist and socialist paradigms. Furthermore, Muṭahharī’s approach bridges empirical economic theories with Islamic normative ethics, enriching the discourse on Islamic economics by emphasizing moral accountability, social justice, and communal responsibility. The study contributes to filling a gap in literature on Muṭahharī’s economic thought, situating his insights within both historical and contemporary economic debates and proposing a moral-economic synthesis relevant to Muslim societies. https://jcis.ut.ac.ir/article_103362.html The history of the Shiʻa exegesis refers to the history of writing the exegesis written by a non-infallible commentator. This article is to criticize Dhahabī’s perspective about Shiʻa exegesis and to explain its historical periods throughout presentation of a new model. In this model, The time periods are two stages, five ages and two steps, respectively: the period of the two stages includes: the first stage from the beginning to 440 AH;The second stage from 440 up to now. Five ages including: the first and second ages of the first stage from the beginning to 95 AH; the third age of the first stage from 95 up to 440 AH; the first age of second stage from 440 until 1091 AH;the second age of second stage from year 1091 AH up to now. Also, the time period of the steps of the third age includes: the first step from 95 up to 260 AH and the second step from 260 AH to 440. Also prominent people of each time period, respectively, are: Imam ʻAlī (AS); Saeed Ibn Jubayr, Imām Ḥassan ʻAskarī (AS), Sheykh Ṭūsī and Fayḍ Kāshānī and the time periods are two stages, five ages and two steps, respectively. https://jcis.ut.ac.ir/article_103366.html In contemporary academia, leading universities such as Stanford and Oxford have adopted strategic programs and initiatives concerning cultural matters, firmly believing that a graduating student operates within a social framework and must comprehend their surroundings' cultural and human values. Consequently, the enhancement and transmission of an ideal culture, as the identity and spirit of a community, particularly within university environments, has become a necessity and a priority. To achieve this objective, the implementation of teaching methodologies, especially in the fields of humanities and Islamic studies, presents a significant opportunity that has unfortunately been overlooked in the higher education system of the country. The Analytical-Dynamic Discovery Teaching Method (ADDTM), with its five operational steps, can address part of this gap and play a beneficial role in deepening, expanding, and sharing essential cultural elements. This method serves as a foundation for reinforcing the teaching strategy of embedding culture within education and vice versa. The research method is documented with a focus on content analysis and a data sheet tool, which have been collected in a library format. https://jcis.ut.ac.ir/article_103482.html Revelation is the "divine message to the prophets to guide the people" and is the basis and consistency of divine laws and the most precious heavenly gem on the lap of the earthlings, and it has an inseparable connection with the nature and destiny of man. In recent centuries, with the expansion of the wave of Islamic studies in the West, the hypothesis of adapting some of the contents of the Qur'an from the religious and literary texts of the past became one of the fields of activity of orientalists. Clarification of this issue is necessary and necessary to prove the truth of Islam and Quranic revelation and its superiority over all divine religions. The present dissertation is organized using the descriptive and analytical method and with a critical approach along with the collection and analysis of organized information and the most important theoretical foundations of the Orientalists regarding the nature of the Qur'anic revelation, which consists of: epistemology, anthropology, cognitive existence, rationalism. , empiricism and... has been discussed. The findings of the research show that the theoretical foundations of Orientalist revelation are in conflict with Islamic religious thought, ns https://jcis.ut.ac.ir/article_103561.html One of the most significant challenges facing the world today is climate and environmental issues. The growing demand for energy on one hand, and the inability to invest in clean energy on the other, coupled with the excessive consumption of natural resources, waste generation, and pollution, have led researchers to focus on designing new models for financing green projects. Waqf, in Islamic culture, has long been an instrument of Islamic social finance in the daily lives of Muslims. This article, emphasizing the social impacts of waqf with a modern approach to its management and consolidation, and by integrating this social finance tool with commercial finance, proposes an operational model named "Green Waqf". Green Waqf can play a significant role in bridging the financial gap and promoting sustainable development by establishing green funds, a substantial portion of which are government-funded in many parts of the world. https://jcis.ut.ac.ir/article_104125.html The Holy Qur’an, regarded by Muslims as the charter of Islam and the most complete source of divine guidance, has attracted considerable attention from Orientalists over the past two centuries. While some have acknowledged its divine origin through an analysis of its content, figures such as Nöldeke, Goldziher, Blachère, and Geiger have rejected this view and proposed different theories.This study, adopting an analytical, descriptive, and critical approach, examines and critiques Orientalist perspectives on the origin of the Qur’an based on the views of Ayatollah Ja‘far Subḥānī. Ayatollah Subḥānī, one of the most prominent contemporary Shi‘a theologians and exegetes, considers the Qur’an a product of divine revelation and rejects all Orientalist hypotheses. Employing rational arguments, Qur’anic verses and traditions, as well as historical evidence, he refutes their claims.The findings indicate that the root of Orientalist skepticism lies in their preconceived notions and unscientific approach toward Islam and the Qur’an. Consequently, their criticisms and doubts lack a credible academic foundation. By presenting a systematic model for scholarly engagement with such viewpoints, this research strengthens doctrinal foundations and provides structured, evidence-based responses to challenges regarding the Qur’an’s divine origin. https://jcis.ut.ac.ir/article_104453.html The Argument from Order is the simplest and most general argument that has been presented to prove the existence of God. This argument is composed of two premises. This argument, in Islamic texts, especially theological, has more supporters than other arguments. On the other hand, Western philosophers have questioned the validity of this argument.Dr. John Hospers, Head of the Department of Philosophy and Full Professor at the University of Southern California, has sought to undermine it by explaining the pillars of this argument.The research question is to analyze and examine John Hospers' objections to the premises of the Argument from order.The research method in this article is an original research study, data collection, library studies, and critical analysis of the materials based on the sources available in the works of John Hospers.According to the findings of the present study, it is clear that Hospers' objections to the premises of the Argument from order do not seem logical and scientific. He also used the foundations of thinkers such as Hume and Darwin for his claim, which is flawed. https://jcis.ut.ac.ir/article_104621.html Prophet Jonah (AS) is one of the divine prophets whose story is purposefully told in four surahs of the Quran. The hadith of the story of Prophet Jonah (AS) in the Quran prompted Hannelies Koloska to investigate and study the origin of this story and the factors affecting it. The present article, adopting a descriptive-analytical method, is dedicated to criticizing and examining Koloska's view on the interpretation of the story of Jonah (AS) in Surah As-Saffat. Koloska's view has five main axes, which we will first examine. These five axes are: dating of the revelation, terms and concepts, central points, verses related to Surah As-Saffat, and the connection of the Quranic story of Jonah (AS) with Christian tradition and art. Under each axis, we will first explain Koloska's view and then the views of Muslim commentators. And we use it as a criterion for criticizing and evaluating Koloska's view. In the parts where the Islamic interpretations do not contain the material raised by Koloska, we have inevitably referred to other Islamic sources. By examining the terms and concepts of the story of Prophet Jonah (AS) in the Quran, Koloska has tried to explain the intertextuality between these two books. https://jcis.ut.ac.ir/article_104958.html One way to achieve subtle semantic nuances and deepen understanding of texts is to pay attention to the conceptual relationships between words. This is especially true for words in the Holy Quran. The present study, using a descriptive-analytical method and focusing on “ra’fah” (compassion and kindness), presents words that have the most semantic components with this concept – words such as “rifq” (ease and lenience in behavior); “lutf” (gentleness, tolerance, and forgiveness based on delicacy); “lin” (easy and good behavior accompanied by patience, tenderness of heart, and praiseworthy character); “hūn” (kindness or contempt); “birr” (purposeful and conscious goodness towards others). Although all of these words share the key components of softness, gentleness, and avoidance of violence, their subtle semantic differences cause them to be used interchangeably in some cases. These distinctions show that the Holy Quran uses words in their specific contexts with semantic precision to reflect different layers of moral and behavioral concepts. https://jcis.ut.ac.ir/article_106775.html Like any other country, Iran has its own laws across constitutional law, civil law, criminal law, and the like. In Iran, Islam plays a central role in shaping social and legal principles. The practical manifestation of this influence relates to certain branches of the Islamic sciences that have specifically affected contemporary Iranian legislation. Sciences of Fiqh, Science of Usul al-fiqh and the science of qawāʿid al-fiqh are among the Islamic disciplines that occupy a special position in contemporary Iranian law and legislation. The question of this article — written in a descriptive-analytical method — is how and to what extent Islamic sciences influence the legislative system in Iran. This study demonstrates the hypothesis that Islamic sciences have formed the main framework for drafting laws, including the Constitution law, the Civil Code, and the Criminal Code. Despite the influence of Islamic sciences on modern Iranian legislation, the main contemporary challenge is the harmonization between Islamic sciences and the modern social and legal needs of Iran. The author argues that the future of legislation in Iran and influence of Islamic sciences on the legislative process will depend on the ability of jurists and legislators to interpret Islamic sources in a dynamic manner. https://jcis.ut.ac.ir/article_107057.html This study presents a comprehensive bibliometric and thematic analysis of research related to the concept of “Islamic Government” based on data extracted from the Scopus database. A total of 110 articles published up to 2025 were reviewed using the search term “Islamic government” in the title, abstract, or keywords. The findings indicate a steady growth in scholarly interest after 2000, with the highest publication peak in 2024. The analysis also shows that Iranian, American, and Indonesian institutions have played a leading role in this field, while English remains the dominant language of publication. Thematically, the research is concentrated in areas such as political Islam, Islamic economics, cultural studies, human rights, and governance theory. The study further identifies nine principal thematic domains in the literature, with “Political Islam and Developments in the Islamic World” emerging as the most prominent category. At the same time, the analysis reveals that a considerable portion of the existing literature presents inaccurate or distorted interpretations of the concept of Islamic government. Overall, this study provides insight into the evolving academic landscape surrounding Islamic government and highlights areas for future interdisciplinary research. https://jcis.ut.ac.ir/article_107369.html Incompatibility between science and religion is one of the most heated debates in the history of humanity. This study adopted a deeper-level analysis compared to previous related studies to inspect the reasons for the appearance and continuation of this issue. To this end, a descriptive-analytical method was adopted using the inductive approach. The factors found included church leaders’ opposition to science, their textualist view of the Bible, amalgamation of the Medieval theology with Aristotelian philosophy, consideration of scientific findings as definitive, lack of a true understanding about the real origin of religion, scientism, the appearance and expansion of anti-metaphysical schools, amalgamation of science and ideology, and incorrect generalization of scientific theories. Nonetheless, further induction and exploration of historical sources on science and religion may lead to the identification of more factors. The most important finding of this study is that the foregoing incompatibility will continue as long as reasons such as the “lack of a true understanding about the real origin of religion,” “scientism,” and “the appearance and expansion of anti-metaphysical schools” are not removed by the Western scientific community. Indeed, these are the main pillars for the continuation of the incompatibility between science and religion. https://jcis.ut.ac.ir/article_108137.html The allegation that the Qurʾan was influenced by individuals and the culture of its time dates back to the era of its revelation. Some Qurʾanic verses explicitly state that the Messenger of God was accused of the Qurʾan being the product of the Prophet’s (PBUH) interaction with specific individuals rather than a divine, heavenly revelation. On the one hand, the revelatory nature of the Qurʾan’s wording, and on the other, its utilization of certain elements of contemporary culture in many of its verses, make the explanation and analysis of the allegation of the Qurʾan’s influence by the culture of the revelation era highly necessary. In this research, the opinions of selected exegetes from both Sunni and Shiʿite schools regarding the influence and interaction between the Qurʾan and contemporary culture are explained and analyzed using a descriptive–analytical method, and their points of agreement and divergence are examined. Three general viewpoints can be proposed concerning the Qurʾan’s influence by contemporary culture: (1) the Qurʾan is completely detached from and alien to the Arab culture of the revelation era; (2) the Qurʾan was influenced by contemporary Arab culture; and (3) the Qurʾan sifted through Arab culture, affirming what was suitable and positive and