https://jcsrs.risse.ac.ir/ Journal of Contemporary Studies on Religion and Science (JCSRS) en daily 1 Wed, 01 Oct 2025 00:00:00 +0330 Wed, 01 Oct 2025 00:00:00 +0330 https://jcsrs.risse.ac.ir/article_233041.html The Holy Qur’an, the sacred scripture of Muslims, is the primary source of Islamic teachings and a comprehensive guide for human life. It has consistently shaped worldviews, doctrinal principles, and moral outlooks, addressing fundamental questions that concern humans across multiple domains. Since antiquity, the transmission of traits from one generation to the next has been an important subject in both scientific and religious discourse. In the sciences— especially genetics—research has empirically documented the inheritance of physical characteristics and certain behavioral tendencies via genes. By contrast, the transmission of spiritual traits and religious beliefs is more complex than the inheritance of purely biological attributes. This study investigates the heritability of beliefs understood as traits intimately connected to the human soul and psyche. Although the Qur’an does not explicitly discuss modern genetics, several of its central concepts—particularly those concerning creation and the transmission of characteristics—can be read in ways that resonate with contemporary hereditary theory. Notable Qur’anic passages that offer insight in this regard include Sūrat Nūḥ (71:27), Sūrat Zukhruf (43:28), and Sūrat alBaqarah (2:124); these verses are examined in greater depth in the present study. It may therefore be argued that the Qur’an contains implicit references to the intergenerational transmission of religious disposition, references that could provide a hermeneutical basis for interdisciplinary research by scholars in theology, philosophy, and the empirical sciences.  https://jcsrs.risse.ac.ir/article_233042.html The relativity of the passage of time, in its general sense, refers to the idea that the temporal interval between two events may differ from two distinct perspectives in an objective and ontological—not merely psychological— manner. The aim of this article is to address the question of whether the Qur’anic verses indicate such a relativity of time. To this end, three groups of Qur’anic verses are examined: the first includes verses that refer to prolonged sleep or death and subsequent return to life (the story of the Companions of the Cave and the story of the Prophet Ezra); the second group refers to the perception of the intermediate realm (Barzakh) as being extremely short by those resurrected on the Day of Judgment; and the third group mentions a “day” equal to (fifty) thousand years. The findings of this study suggest that although these verses do not explicitly state the relativity of time, taken together they provide cumulative evidence in favor of the idea that the rhythm of temporal passage in higher realms differs from that of the natural world. This view also harmonizes with certain insights derived from Islamic philosophy and wisdom. Furthermore, if one moves beyond the technical and mathematical details, Einstein’s theory of relativity similarly points to the relativity of time. This convergence is not a matter of mathematical correspondence but rather a philosophical and ontological resonance, since both perspectives lead to a metaphysical picture of time in which it is neither uniform, rigid, nor absolute.  https://jcsrs.risse.ac.ir/article_233043.html The contemporary world is undergoing unprecedented technological transformations that have profoundly reshaped human identity. The emergence of cyberspace and digital media has rendered many traditional educational paradigms increasingly ineffective. At the heart of these challenges—especially for religious education—lie two fundamental issues: the ontological challenge of forming a “fluid and fragmented identity,” and the epistemological challenge of the “erosion of educators’ authority and legitimacy.” These two concerns form the basis from which many other educational difficulties arise. Philosophies of education have responded to this situation through diverse and often contradictory approaches, which can broadly be classified into four categories: (1) acceptance of fluidity and decentering; (2) emphasis on individual choice and critical rationality; (3) return to tradition and reinforcement of authority; and (4) pursuit of sustainable and dynamic identity formation supported by networked authority. This article seeks to engage these challenges without either rejecting technology outright or submitting passively to its redefinition of the educational process. Employing a deductive approach, it develops a philosophical framework for human development and positioning based on key Qur’anic concepts. The notions of Shakila (structure), ‘Ubudiyyah (servitude), Tawḥīd (divine unity), and Qisṭ (justice) serve as elements for articulating the educational goal, while Taqwa (piety), Dhikr (remembrance), and Hidāyah (guidance) clarify the process. Within this framework, education is defined as “a process of interaction between educator and learner aimed at understanding and refining the learner’s existential condition.” Finally, the study derives a set of operational principles and methods for active engagement. Among the most significant are: active reminding, situational piety, and narrative identity formation to address the challenge of fluid identity; and wisdom-based authority formation, Tawḥīdoriented critical rationality, and consultative legitimacy to counter epistemological challenges. Together, these principles outline a framework for transforming the contemporary technological lifeworld into a space for the practice of servitude and the realization of divine vicegerency. The essential prerequisite for adherence to these principles is the moral cultivation of the child, aimed at strengthening and directing the will.  https://jcsrs.risse.ac.ir/article_233044.html Fasting-based dietary interventions have emerged as promising therapeutic strategies. They show efficacy in weight control, metabolic regulation, and gastrointestinal health. Growing preclinical and clinical evidence indicates that these regimens may influence cancer outcomes by altering tumor metabolism, enhancing treatment efficacy, and reducing therapy-related toxicity. This review critically evaluates current research on fasting mechanisms and their applications in cancer prevention and treatment. Most existing protocols differ from the specific structure of Islamic fasting, highlighting the need for rigorous assessment of its unique physiological features. Fasting affects several oncogenic pathways through metabolic reprogramming, immune modulation, and cellular stress responses. Preliminary studies suggest synergistic effects when fasting is combined with chemotherapy, radiotherapy, or targeted therapy. However, evidence remains inconsistent across cancer types. Major challenges include the lack of standardized protocols, limited criteria for patient selection, and insufficient data on long-term safety. Significant knowledge gaps persist and require well-designed randomized controlled trials. We propose a translational research framework to systematically study fasting in oncology. This approach emphasizes protocol standardization, biomarker-based mechanisms, and personalized designs guided by tumor biology and patient characteristics. Overall, fasting shows strong potential as an adjuvant cancer therapy, while key areas for future investigation must be addressed to develop evidence-based clinical guidelines.  https://jcsrs.risse.ac.ir/article_233045.html Verse 7 of Sūrat al-Ṭāriq has long been regarded as one of the most challenging Qur’anic passages in the fields of exegesis and natural sciences due to the historical ambiguity of the terms ṣulb and tarāʾib. Traditional interpretations, which associate these terms with “back” and “chest,” have appeared to conflict with modern medical findings concerning the origin of seminal emission, and have thus been used as grounds for claims of scientific error in the Qur’an. Employing a descriptive-analytical method and an interdisciplinary approach, this article examines the etymology, lexical usage, and conceptual development of these terms in classical Arabic, and compares them with anatomical data. The analysis demonstrates that both traditional exegeses and many modernist attempts to reconcile the apparent conflict—whether through shifting the referent of the pronoun or adopting overly “scientific” interpretations—suffer from serious methodological shortcomings. In contrast, this study argues, based on principles of historical linguistics and human anatomy, that ṣulb refers to the sacrum and tarāʾib (with its semantic connotations of symmetry and spatial opposition) refers to the pubic bone. This interpretation not only resolves the historical ambiguity and exegetical disputes but also aligns the verse precisely with the anatomical location of seminal emission in modern medicine (the pelvic space between the sacrum and pubis), thereby eliminating the apparent contradiction. The study underscores the necessity of revisiting conventional exegeses and highlights the vital importance of adopting rigorous, interdisciplinary methodologies in interpreting Qur’anic verses related to natural phenomena.  https://jcsrs.risse.ac.ir/article_233046.html hūrā is a central concept in political science and in the political-thematic exegesis of the Qur’an, closely linked to political participation. The principal research question is: What is the nature of Shūrā in the Qur’an, and which interpretive approach best reflects the Qur’an’s preferred method? Drawing on thematic exegesis, this study hypothesizes that Shūrā is a concept from which political participation can be derived and critically examined, and that it can be assessed within modern theoretical frameworks. On this basis, it is argued that, from a Qur’anic perspective, Shūrā—understood as an affirmed (imdā’ī) concept distinct from mere consultation—entails a form of obligation, particularly in the public-political sphere during the occultation of the Infallible. From this standpoint, it constitutes a foundational pillar of a conditional-maximal (Delegative–Agential) approach to political participation. The Delegative– Agential approach to the Qur’anic verses on Shūrā and political participation acknowledges divine appointment (nass and nasb) in the selection of leadership while affirming the role of public political participation. Consultation with the people or their representatives is not merely decorative; rather, consultation is necessary, and adherence to its outcomes is, in principle, obligatory. Thus, in the era of occultation, public political participation and consultation with the populace are essential both in selecting leadership and in political decisionmaking—provided that certain preconditions are mandatorily observed. The legitimacy of the formation and continuity of a religious government is intrinsically tied to this principle.  https://jcsrs.risse.ac.ir/article_233047.html Among contemporary Muslim scholars, Nidhal Guessoum's ideas concerning the relationship between science and religion and his efforts to harmonize the two stand out as particularly prominent. As such, he is today considered one of the most significant representatives of Muslim thinkers in this domain. This article aims first to present a clear and structured account of Guessoum’s theory of science and religion. It then briefly reviews critical perspectives on his ideas to address the question: to what extent are Guessoum’s views innovative and effective in resolving key issues? In other words, despite the wide dissemination of Guessoum's ideas, how impactful are they in practice? The conclusion drawn from this study is that, while Guessoum’s approach includes certain novel elements, especially in framing the discourse, ultimately—particularly in addressing the relationship between science and the Qur'an—it does not significantly advance the discussion. Many of the longstanding challenges in this area remain unresolved, even in Guessoum’s framework. But his works are outstanding because of his method to approach to the problems concerning religion and science. Guessoum shows one of the best examples of moderate and rational approaches to such problems.  https://jcsrs.risse.ac.ir/article_233048.html Environmental crises are among the most pressing contemporary challenges, stemming largely from extensive human intervention in the natural world. Population growth, industrial development, and the desire to dominate nature have led to the overexploitation of natural resources, posing serious threats to the sustainability of life on Earth. The Holy Qur’an, as a comprehensive guide for humanity, offers principles and frameworks for responsible conduct toward creation. Examining the Qur’an’s perspective on human interaction with the environment provides critical insights for fostering a sustainable and harmonious relationship with nature. This study employs hierarchical (agglomerative) clustering to investigate the central question: Does the Qur’an permit human intervention in natural processes, or does it restrict such actions through specific conditions and limits? A thorough survey identified 192 verses directly or indirectly related to human interaction with the environment, which were categorized into 32 key concepts. These concepts were grouped into nine primary clusters based on semantic relationships, with closely related clusters further merged to form a top-level category labeled “Intervention.” Accordingly, the verses were classified into three categories: (1) those indicating the permissibility of human intervention in the environment, (2) those indicating prohibition, and (3) those affirming the permissibility of human use of natural resources and phenomena. The findings show that 132 verses support responsible human use of nature, 69 verses denote prohibition of intervention, 18 indicate conditional human intervention, and 16 refer to absolute divine intervention in nature.  https://jcsrs.risse.ac.ir/article_233921.html Within the tradition of Islamic mysticism, the figure of woman embodies a complex metaphysical and epistemological significance that extends beyond gender differentiation. The exploration of woman’s nature in this context reveals her as a manifestation of multiplicity, creativity, and divine self-disclosure. Ontologically, the feminine symbolizes the unfolding of unity into plurality—the dynamic through which divine reality becomes perceivable in the world. From an epistemological perspective, the feminine principle is associated with imaginative cognition and intuitive perception, serving as a source of inspiration, revelation, and visionary insight. Such modes of knowing, grounded in inner experience, connect the feminine dimension to wisdom understood as the integration of contemplation and divine action. Practically, women in the mystical tradition are portrayed as mediators of divine attributes, translating metaphysical realities into lived experience. Through inspiration and spiritual intuition, they engage with the hidden dimensions of knowledge and embody the capacity for guidance and transformation. In this sense, the feminine in Islamic mysticism represents not passivity or subordination, but an active locus of wisdom, creativity, and spiritual authority within the unfolding of divine knowledge.   https://jcsrs.risse.ac.ir/article_233922.html Dr. Richard Dawkins, a contemporary evolutionary biologist and one of the most influential proponents of Darwin’s theory of the evolution of species, stands among the foremost advocates of the evolutionary worldview. He upholds the conflict model in describing the relationship between science and religion, asserting that the theory of evolution renders any reconciliation between the two impossible. Consequently, Dawkins seeks to exclude religion from human life entirely—even as an abstract construct within human consciousness. A central tenet of his worldview is the scientistic claim that science alone possesses the capacity to resolve the fundamental mysteries of existence. Although Dawkins is an ardent defender of scientism, he diverges from the classical positivists in that he does not deem non-scientific propositions meaningless. Instead, he endeavors to reinterpret religious assertions as meaningful statements, translate them into the language of science, and subsequently refute them through empirical and rational analysis. This paper aims to present and critically evaluate Dawkins’s position through the perspectives of notable scholars such as Alister McGrath, Alvin Plantinga, Michael Behe, and others. Given that Dawkins formulates his critique within a primarily Christian intellectual context, the present study also draws predominantly upon the views of Christian thinkers in its examination and assessment of his arguments.   https://jcsrs.risse.ac.ir/article_233923.html Examining two prevailing realities of today’s social world—namely, the strong presence of religious identities alongside the widespread dominance of post-secular social thought—motivates this study to explore the challenges faced by religious identity in the post-secular era. The fundamental challenge lies in maintaining a religious identity, with its faith-based characteristics, within a diverse and socially constructed post-secular context. When religion is subordinated to the rules of convention and instrumental rationality, it risks losing its direct connection to its divine sources and doctrinal foundations. Key points of tension between religion—as a system claiming ultimate truth—and post-secularism include their divergent anthropologies centered on human responsibility, the essentialist and totalizing tendencies of religions, their teleological orientation, and the complex relationship between religious identity and social relations, which are characterized by both solidarity and otherness. The central challenge emerges when secular norms are prioritized over religious ones, reducing religious identity to a mere shell for other forms of social identity. Drawing on theoretical resources from postsecularism and Islamic religious sources, this study also addresses the critical issue of the truth-claiming nature of religions in their engagement with post-secular thought.