نشریه قرآن و علم
پیاپی 23 (پاییز و زمستان 1397)

The glorious Islamic revolution of Iran, which was successfully led by Imam Khomeini (r) in Iran in February 1979, has had many effects in the political, social, scientific, and economic fields, among others. In addition, the role of the Islamic revolution in the emergence and growth of Qurʾānic studies has been impressive. As for interdisciplinary studies in the Qurʾān and humanities, there were no cohesive studies on the subject before the Islamic Revolution in Iran. With the blessing of the revolution, these studies were founded based on three approaches: the approach of interdisciplinary research (such as exegesis, monographs, journals and conferences), interdisciplinary education programs (such as the creation of doctoral program as well as higher level programs in Qurʾān and the sciences, and Islam and the humanities), as well as the approach of propounding interdisciplinary theories (such as an interdisciplinary subject-based exegesis, the miraculousness of the Qurʾān and theories related to it such as esoteric meanings, interlocutory and gradual abrogation etc.). Then, with the encouragement of the Supreme Leader (may he live long), and with the efforts of the seminaries and universities, these approaches have grown significantly.

Man has always hoped that one day he would reach his true place as promised in the Qurʾān. To this end, among all the ways, he chose [the path of] art and beauty. In traversing this path, the Qurʾān and the Sunnah were guides for the Muslim artist. He was loyal to the only ideals, namely the spirit of the Qurʾānic teachings, the expression of divine unity, and the divine aspects of humankind. This article seeks to answer the following questions: how much is Islamic art and the principles of aesthetics that rule over it influenced by the Qurʾān and Sunnah? And where should we look for the source of inspiration for the artist in his artistry? This paper actually seeks out the ontology of Islamic art by referring to the Qurʾān and Sunnah. The results of this research show that in Islamic art, the one who is in the position of the Eternal Designer is none other than God Himself. In Islamic art, the Qurʾān and the Sunnah are considered wellsprings for the discovery of the inner mystery present in objects and forms. According to this author, beauty and artistry in Islamic art and in the eyes of the Muslim artist, as a result of his own passion and beauty, is his source of inspiration from the text governing this beauty, meaning the Qurʾān and the Sunnah of the Prophet (s) and Imams (a). Additionally, the Islamic imagery and architecture are based on the aesthetic outlook inspired by these two spiritual texts (the Qurʾān and traditions of the Prophet and the Imams).

The issue of pairing is expressed in many verses of the Holy Qurʾān, especially regarding its existence, not only in humans, animals, and plants, but in everything. Among the verses that speak of pairing in all that exists is verse 49 of Surah al-Dhāriyāt, which many commentators have discussed. In this paper, part of the exegeses about general pairing have been recounted. Undoubtedly, one of the scientific miracles of the Glorious Qurʾān is the reference to pairing in everything 14 centuries ago. Different aspects of this subject has only come to light after hundreds of years, in the contemporary era. With the onset of the twentieth century, and new discoveries in the field of radiology that included phenomena whose nature defied description, a new horizon emerged in physics, which resulted in the introduction of a new branch of physics called modern physics [that was developed in order] to describe many emerging phenomena. The emergence of modern physics and the proliferation of experiments to understand these phenomena in nuclear physics, as well as the presentation of new theories to describe physical behaviors, led to the discovery of subatomic particles - particles that have been proven over time to possess a pairing of matter and antimatter. This research seeks to study the issue of pairing by referring to the Holy Qurʾān and its relation to the phenomenon of subatomic particle physics and nuclear physics.

Interpretation [of the Qurʾān] according to requirements of the time and place, in a valid way that is in accordance with the laid down criteria, and ensuring that one does not fall into exegesis based on subjective opinion and erroneous interpretation, is one of the most essential processes that is required to meet the needs of the contemporary generation. Examining the dimensions of requirements of the time, paying attention to the principles of exegesis on the basis of the needs of the time (lack of distortion in the Qurʾān, the Qurʾān as divine speech, the probativeness of the apparent meanings of the Qurʾān, timelessness of the Qurʾān etc.), observing its rules and norms (not contradicting definitive traditions, certain reason, and what has been established as fact by the empirical sciences etc.), and strategies such as: researching the esoteric aspects according to different perspectives, especially the viewpoint of Ayatollah Maʿrifat regarding the esoteric meanings of the verses; research on abrogation with emphasis on conditional, gradual and interlocutory abrogation; the theory of the „discretionary sphere of law‟ as propounded by Shahid Sadr; attention to thematic commentary (within the Qurʾān, without the Qurʾān and interdisciplinary); the theories of Shahid Mutahhari; legislative wisdom, the Ahl al-Bayt‟s scientific authority; Imam Khomeinī (r) and his attention to dynamic ijtihād and the role of time and place in ijtihād; the role of custom (ʿurf) in exegesis; the Qurʾānic basis of social sciences, and the scientific and social approaches, are some of the relevant issues related to the method of exegesis based on the requirements of the time and place. This article seeks to answer the question about which principles and methods of Qurʾānic interpretation are based on the needs of time. The research methodology employed is documentary, yet analytical and fundamental, based on the retrieval of practically applicable conclusions.

The goal of this article is to present the views of two contemporary thinkers, Imam Khomeinī (r) and Syed Abū al-Aʿlā Maudūdī, about government and leadership.
Among the Muslims, as well as in the view of these two scholars, it is generally accepted that the Prophet of Islam (s) was a leader and a ruler who was appointed by God. However, the difference of opinion came about regarding who could be the ruler, caliph and leader of the Muslim community after the Holy Prophet (s). Allamah Maudūdī and Imam Khomeinī have presented varying views on this matter. Maudūdī has propounded the notion of a non-infallible caliphate and in his commentary of verse 55 of Surah al-Nūr (He will surely make them successors in the earth) he claims that successorship is possible for all people, meaning that the caliphate could be non-infallible. Furthermore, he states that after the Prophet (s), the people are supposed to select their leader and caliph, who would be a fallible individual. However, Imam Khomeinī (r) opines that the foundation of leadership is imāmah and divine appointment.
Therefore, in order to study and critique the view of a non-infallible caliphate (i.e. government and leadership), in light of the Qurʾān and traditions, from the perspective of Maudūdī and Imam Khomeinī (r), it was deemed necessary to write an independent paper, which is the article before you.

The principle of “fulfillment of covenants” is the fundamental rule of the law of treaties, and according to Qur‟anic teachings, contrary to the system of international law, it is twice as firm [as other principles]. This is because, unlike the international legal system, neither “optional withdrawal” nor “fundamental change in circumstances and time for concluding the treaty,” are considered valid reasons for non-compliance with obligations arising from treaties. From the perspective of this divine book, the only exception to this fundamental rule in the law of treaties is the violation of international obligations by the parties to the treaty. The present paper, based on the interdisciplinary interpretation method, firstly proves the relevance of the divine verses to the subject of treaties and the necessity of implementation of the obligations arising from the treaties, and secondly, it clarifies the strength of this principle in international relations in two areas: the nature of commitment and the scope of time and audience.