درخت حوزه‌های تخصصی

This study explores the emotional landscape of the Qur’an through the lens of Plutchik's psychological model of emotions, which categorizes emotions into eight primary types: joy, sadness, trust, anticipation, surprise, disgust, anger, and fear. It identifies how various types of emotions are represented and utilized in different contexts. By applying a comparative and interdisciplinary approach, the study demonstrates the Qur’an’s unique perspective on emotions, offering insights into its approach to emotional expression, regulation, and guidance. The analysis reveals that while Plutchik’s primary emotions are present in the Qur’an, their subcategories differ significantly, reflecting the Qur’an’s divine origin and guidance-oriented objectives. The findings highlight the Qur’an's distinctive emotional framework, which not only confirms but also extends beyond human-centered psychological models, reflecting its divine purpose and focus on holistic human development.

This study delves into the concept of consciousness in the Qur'an, comparing it with cognitive science. While cognitive science views consciousness as a function of the brain, the Qur'an employs various terms such as soul (al-<em>nafs</em>), heart (<em>al-qalb</em>, <em>al-ṣadr</em> and <em>al-af</em><em>ʾidah</em>), hearing (<em>al-samʿ</em>), sight (<em>al-baṣar</em>), etc. to describe tools of consciousness. In order to explore the Qur'anic perspective on consciousness and its compatibility with cognitive science, an in-depth analysis of relevant areas pertaining to human consciousness, as well as the capacities of the heart and brain, is essential. Employing an analytical-comparative method with an extra-religious perspective, we extract cognitive terminology associated with consciousness from the Qur'an. By employing graph-based tools to create and analyze a conceptual map of these terms, we find that soul, heart, hearing, and sight emerge as crucial tools for generating consciousness. Of these, the Qur'an highlights the human soul as the primary tool for acquiring and processing consciousness, distinct from the spirit (<em>al-rūḥ</em>). This soul is balanced in such a way that it can collaborate with the body and brain of the human to achieve consciousness.

Sustainability has been recognized as one of the greatest challenges facing social systems in the 21st century. Social systems should have the knowledge and the power to lead this transition and to induce the changes towards this new paradigm. In this regard, it is of crucial importance to achieve a correct and comprehensive understanding of the concept of sustainability and its key components. Although some successful studies have been reported, there is a lack of a local framework for investigating the sustainability of social systems in the context of the Islamic approach, as well as the use of a mixed methods approach to support an integrated and holistic conceptualization and implementation of sustainability. This paper aims to develop a conceptual framework for the sustainability of social systems based on the Holy Qur’an and assess its validation in universities, which was conducted in two studies, respectively. In the first study, after extracting the key themes from the Qur’an, the relationship between them was shown in the proposed framework consisting of foundations, principles, factors, and dimensions of sustainability. Then, in the second study, the cross-validation method was used. In this section, confirmatory factor analysis was carried out (N=61) to evaluate the fit, reliability, and validity of the framework. Further, concurrently percentage agreement coefficient of semi-structured interviews (N=10) was used to analyze the internal validity of the framework. The results of both quantitative and qualitative studies confirmed the fit, reliability, and validity of the framework. The present research contributes to this literature by presenting a local framework for the concept of sustainability of social systems based on the Qur’an, in a holistic and inclusive perspective, using a mixed methods approach. This study can be a useful and effective initiator for studies and theoretical extensions in conceptualizing sustainability based on Qur’anic teachings, and also pave the way for the application of this knowledge in the functional-practical areas of social systems in Islamic societies.

Since ancient times, human identification has been of paramount importance, and various methods have been employed to achieve this goal. Over time, advancements in science have mathematically and scientifically proven the uniqueness of fingerprints, making them the most common criterion used by identification systems today. The Qur’an, in many verses, addresses the concepts of the afterlife, the resurrection of the dead, and the accounting of human actions. A fundamental requirement for this accounting, whether for reward or punishment, is the accurate identification of individuals. In verses 3 and 4 of Surah al-Qīyāmah, God emphasizes the precision of human recreation, even down to the restoration of banān (often interpreted to mean fingertips). The primary objective of this research is to answer the question of whether the restoration of banān in the afterlife can be interpreted as the restoration of each individual's unique fingerprint. Employing a descriptive-analytical approach and an interdisciplinary perspective, this study examines the correlation between Qur’anic concepts regarding the restoration of banān and scientific findings in the field of biometrics, particularly fingerprints. Historical records indicate that fingerprints have long been of interest to humanity; however, the mathematical and empirical proof of their uniqueness was not established until the 17th century. The findings of this research suggest that by referring to the  restoration of  fingertips, the Qur’an has  drawn attention to a feature that, while its intricacies were apparent to people at the time of its revelation, was not fully understood in its unique nature. In other words, God has alluded to a unique feature whose complexity and difficulty of restoration were comprehensible to the people of that era but have, with scientific advancements, become the most common and accessible biometric method in the world today.