درخت حوزه‌های تخصصی

The story of Joseph and Zulaikha is one of the most frequent stories in Muslim culture, and to a lesser extent, among Jews and Christians. This article uses a comparative analysis method, first presenting the story as narrated in the Old Testament, then examining the additions and embellishments made by Jews. Following that, it reviews the Quranic narrative and subsequent retellings by authors of the Qaṣaṣ al-Quran (Stories of the Quran) and some commentators. The two narratives, specifically the Torah and Quranic versions, and more broadly, the Jewish and Islamic ones, are then briefly compared. Next, the representation of Zulaikha's character and her adventures with Joseph in Jewish-Christian and Muslim art are analyzed comparatively using an iconological approach. In the works of Western painters, the focus is primarily on Joseph's rejection of Zulaikha's advances, and the inspiration from the Torah narrative is clearly evident. In Muslim miniatures, two events, Joseph's escape from Zulaikha and Zulaikha's banquet to change the judgment of the Egyptian women, have received more attention than other events. Although other events, such as the reunion of Joseph and Zulaikha, have also been a focus for some Islamic artists, these events are inspired by the poems of Persian poets, especially Jami. In the works of Western painters, mainly, the part related to the rejection of the request of illegitimate relationship by Yusuf is taken into consideration and the inspiration of the Torah narrative is clearly evident. Among the works of Muslim artists, the two themes of Yusuf's escape from Zuleikha and the establishment of the famous Zuleikha party to change the judgment of Egyptian women have received more attention than other events.

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.

SUBJECT & OBJECTIVES:  The confluence of Islamic tradition and developmental psychology reveals a compelling paradigm for navigating adolescence. Grounded in the Prophetic three-phase model, i.e., nurture-discipline-consult, and substantiated by empirical research on authoritative parenting, Mashwarah (consultation) emerges as a transformative practice that balances autonomy and guidance by engaging adolescents in family decisions, builds competence, and strengthens relationships. This synthesis addresses a critical gap in parenting literature by systematizing consultation as an evidence-based tool while offering measurable benefits for individual and societal well-being. Future research should explore its cross-cultural adaptability and long-term impacts on civic engagement. METHOD & FINDING: This qualitative study combines Islamic teachings on Mashwarah with developmental psychology to show how involving adolescents in decision-making builds responsibility. Key findings reveal that structured consultation supports teens' cognitive growth (Inhelder), autonomy (Erikson), and moral reasoning (Kohlberg) while aligning with Prophetic nurturing methods. It strengthens responsibility through problem-solving, which builds self-efficacy (Bandura), better parent-child bonds (Steinberg), and intrinsic motivation. The research frames Mashwarah as an evidence-based, authoritative parenting style (Baumrind) that aligns with Islamic pedagogy and brain development (Giedd). Limitations include the need for cross-cultural studies, but the findings highlight Mashwarah as a culturally rooted tool for fostering responsible adulthood.  CONCLUSION: Consulting youths boosts their self-worth, cognitive skills, and independence, preparing them for responsible adult roles.

Human beings are meaning-generators, and their pursuit of meaning manifests through interpreting “signs.” Architectural elements can be perceived as signs capable of conveying valuable and significant messages. The more precise the semiotic interpretation of architectural elements, the deeper the understanding of their meaning. Since entry into any space necessitates passing through its door, the door functions as a connector between different realms, as an intermediary between a given place’s exterior and interior. Given the unique architectural significance of doors at entrances of Islamic pilgrimage shrines, they can be interpreted as meaningful signs. “Being at the shrine” can be understood as a form of human presence, which is materialized at entrances of Islamic pilgrimage shrines, particularly through the focal point of the door. The door marks the beginning of a transition into a sacred space, and numerous rituals are associated with this entry point. These rituals emphasize the commencement of the rites of entrance and initiation into a holy site. This study applies semiotic analysis based on Peirce’s model to examine the architectural element of the door as a meaningful sign. It seeks to answer the following questions: How can the physical characteristics of an entrance be interpreted both as a response to functional necessity and as a meaning-generating sign in the forms of index (namāya), symbol (namād), and icon (shamāyil)? Additionally, what concepts are semantically aligned with the door concerning the entrances of Islamic pilgrimage shrines? The research is based on a library study for data collection and employs a descriptive-analytical method to interpret the semiotics of doors. The findings indicate that the architectural element of the door, beyond its functional essence, encapsulates profound meanings. Semiotics offers a powerful tool for enhancing this architectural element’s understanding and deep analysis, allowing for a more precise interpretation. The primary function of the door as a sign is to establish a communicative space between the exterior and the interior. The door facilitates guidance and invitation into the sacred environment by dividing the spatial domain into inside and outside. Moreover, the first rites of initiation and presence commence here—placing the hand on the chest, expressing reverence, offering salutations, and seeking permission to enter. Therefore, the door is the gateway to the realm of presence and encounter. In the entrance of Islamic pilgrimage shrines, the door can be interpreted as a symbolic manifestation of the Divine Name al-Hādī (the Guide), the Imam’s guidance, the Perfect Man’s station, and the mediator of Divine Grace