Methodology

The present study has been able to discover effective methods for fostering and developing the talents of young individuals in relation to cyberspace. Given the cognitive dimension of sexual education methods in the context of cyberspace, it is possible—through Quranic verses and hadiths—to identify specific cognitive imperatives (methods) in this area. Accordingly, this article explores particular methods of sexual education with an emphasis on the unique demands of cyberspace. The purpose of the paper is to raise a healthy generation, establish sexual security, and create a wholesome environment through the efforts of parents and educators. These aims are addressed by proposing appropriate methods to help children navigate cyberspace in the modern age. Thus, if parents and educators do not employ cognitive strategies to enlighten and guide their children, they may face irreparable harm. The presentation of sexual education methods in relation to cyberspace in this study falls under the category of fundamental theoretical research, and its implementation method is based on library studies, along with analytical and descriptive approaches. The author identifies specific imperatives related to understanding sexual dimensions in cyberspace, such as enhancing awareness of God's presence, reminding individuals of divine blessings, warning against consequences, introducing exemplary role models, and recognizing the harms of cyberspace.

This study analyzes the principal methodologies employed by Western scholars in Quranic studies. Given that the Encyclopedia of the Quran (EQ) can be regarded as a comprehensive collection of Western Quranic scholarship, this research examines the underlying principles and outcomes of the methodologies adopted by EQ contributors in their analysis of the Quranic text. The methodologies are categorized and analyzed within two broad branches: historical studies and literary studies. In the historical approach, two key methods are evaluated: historical sociology and historical psychology. The literary analysis method, which focuses on the textual content, stylistic expression, structure, and its gradual evolution over time, is also critically examined. Conducted through a descriptive-analytical approach based on library research, this study provides specific examples from the Encyclopedia of the Quran for each methodology and concludes each section with critical assessments. The findings reveal that the historical method faces challenges such as: Imposing modern social frameworks on classical texts, reducing religious concepts to mere historical events, overemphasizing tangible realities while neglecting the dimension of meaning, attempting to assert the Quran’s alleged dependence on pre-Islamic Arab culture and beliefs. On the other hand, the literary method is critiqued for Overly complex terminology and Failing to provide practical insights for theologians. Ultimately, this study emphasizes that Quranic research requires a multidisciplinary approach, integrating diverse methodologies to achieve a more comprehensive and systematic understanding of the sacred text.

The methodology for responding to doubts concerning the Prophetic biography (Sirah Nabawiyah) is one of the important subjects in Islamic studies, as addressing such doubts represents a significant current challenge in the field of religious studies and Islamic scholarship. Undoubtedly, these doubts may arise from ignorance, misunderstandings, or even prejudices. Therefore, providing scientific and convincing responses to doubts about the history and biography of the Prophet requires awareness and application of approaches and skills that can be termed the methodology of confronting and responding to doubts in this domain. The present research, employing analytical and descriptive methods and utilizing documented scientific approaches, seeks to explain this aspect of scholarly capability in the field of responding to doubts. The aim of this article is to present a systematic framework for responding to the aforementioned doubts in this area. Since responding to these doubts requires a scientific, logical, and rational approach, various methods and principles can be examined. In the present work, while investigating the origin, progression, and formation of doubts about the Prophetic biography, attention has been given to methodology in this field, and approaches such as referencing authoritative sources and definitive concepts alongside alignment with rational logic and the use of diverse scientific techniques have been presented.

The study of doubts, meaning the understanding of doubts and providing correct responses to them, has always been considered a necessity in defending religion and the Islamic system by scholars. The present article, using an analytical method, addresses the question of what are the types of approaches to doubts from the perspective of the Supreme Leader? Based on the statements of the Supreme Leader of the Islamic Revolution, the engagement with doubts can be divided into two types: proactive and reactive. The most important approach in preventing doubts is solidifying beliefs through developing Shi'a rationality, assessing epistemological needs, and making sciences responsive. Reactive engagement can also be accomplished through two approaches: epistemological and operational. In the epistemological approach, precise understanding of doubts, doubt-creators, doubtrecipients, and the environment of doubt is of significant importance. The models governing operational engagement with doubts include program-orientation, discourse-orientation with those who question, an offensive approach toward those with ulterior motives, reasoning-based approaches, and the use of up-to-date tools. Additionally, the jihad of clarification is a principle that governs both proactive and reactive engagement, and sound explanation, while avoiding the creation of new doubts and using the best form of expression in both types of engagement, is a necessity. The author's recommendation, based on Imam Khamenei's demands, is to establish a research institute for the study of doubts in the religious seminary and also to add a research center for the study of doubts to existing humanities research institutes to focus and coordinate proactive and reactive doubt-research activities.

From all of Mulla Sadra's words, it can be deduced that in the primary division, human beings have two types, the inferior and the sublime, which can be divided into other types by the secondary division. The highest level of the sublime human being is the divine human being, and at the top of this chain is the perfect and innocent human being. On the other hand, many thinkers have considered the subject of humanities to be human actions. Undoubtedly, the subject of existing human sciences is not the ideal and transcendent human. Rather, it is about ordinary people. But the question is: What is the role of ideal human actions in humanities? Can the investigation of his actions be useful in terms of cognitive methodology? The writer's claim is that in order to achieve the ideal humanities, in terms of methodology, the personality type of an ideal human being should also be studied. This has many requirements in the field of purpose, predictive power and methodology of humanities, which, considering these desirable and valuable tools, the necessity of such a proposal can be inferred. Because in this case, the concepts of humanities, the description and explanation of human actions undergo fundamental changes. In order to obtain such materials, data from Mulla Sadra's words were analyzed with a descriptive-analytical method.

To establish the authority of the Quran as a comprehensive and infallible source in the humanities, interdisciplinary studies between the Quran and the humanities can lay the initial groundwork. Given the differences in research methodology between the humanities and the Quran, it is necessary to develop a methodology for interdisciplinary studies that facilitates epistemic connections between the two fields. To achieve this goal, considering the differences between existing humanities methodologies and Quranic studies, it is necessary to examine the methods through which an epistemic connection can be established between the data of the humanities and Quranic knowledge, and ultimately, an appropriate methodology should be presented. Methods such as discovery and inference, confirmation and completion, evaluation and refinement, reliance on Quranic presuppositions for the establishment of Islamic humanities, hypothesis formation based on Quranic teachings, indirect influence and non-intervention, and the production of humanities knowledge with Quranic fundamental teachings as theoretical premises are among the proposed approaches. However, none of these methods are complete or possess the necessary validity. Accordingly, this article, using a descriptive-analytical method, seeks to answer the question: Through what methodology can the scientific authority of the Quran be established in interdisciplinary studies of the Quran and the humanities? The findings of this research present a well-reasoned and acceptable methodology for interdisciplinary studies of the Quran and the humanities.

One of the branches of ijtihad interpretation is social interpretation, which means consideration of social concepts and real needs of the present times. However, this interpretation has been criticized in terms of methodology. An important criticism is related to the status of religious quotations in the social interpretation of the Qur'an; it has been accused of disregarding the quotations that are of no certainty in the social interpretation of the Qur'an. Religious quotations are mostly uncertain, but discarding them greatly limits the interpretation of the Qur'an and distorts the understanding of the social tenets of the Book. Therefore, the methodological investigation of the place of religious quotations in the social interpretation of the Qur'an is of great importance. In this article, by applying the method of ijtihad and the principles of jurisprudence, religious quotations are validated and their place is investigated in the social interpretation of the Qur'an.

The specific understanding and interpretation of the Holy Quran is possible through the principles of Quranic interpretation. The writings and researches conducted in the field of the principles of Quranic interpretation (methodology of explaining the stages of ijtihadic interpretation) have weaknesses, shortcomings and unacceptable deviations due to the lack of clarity and revision of the methodological aspects and explanation of the stages of Quranic interpretation for some of those authors. In this direction, the present study, with the aim of "Criticizing and examining the methodology of the stages of ijtihad interpretation of the Quran in the books on the principles of interpretation of the Quran", is trying to use a descriptive-analytical method based on library information, based on the pattern and chart resulting from the advanced research method, to criticize and examine ten books from Shiite and Sunni books that claim to explain the principles of interpretation of the Quran to the audience, and to extract and classify the stumbling blocks of the authors of such books. In this study, Appendix I reviews and examines the author's structure and Appendix II shows the structure of the research components (order of components) based on the advanced research method in the field of Quranic knowledge, based on which the methodology and explanation of the stages of ijtihad interpretation of the Quran in the aforementioned books have been criticized and examined. Based on the achievements of this study: A number of these books have gone astray in the purpose they stated in the introduction or generalities, and the titles of the books do not match their subject matter, and the contents are presented in their books without any particular order. Also, there is confusion between the contents of Quranic sciences and interpretation.

After researchers are informed about the epistemological sources of the subject they are studying, they require an appropriate methodology to organize their intellectual structure or to engage with opposing viewpoints. The science of methodology can provide clarity on the criteria and standards of any field for its audience. To choose the correct and effective method, it is necessary to first examine various methodologies to gain a comprehensive understanding of them. This paper, using an analytical-theoretical approach, examines the methodology employed by Imami scholars in validating narrations and the critical analysis of the occasion of revelation (Shan-e-Nuzul) of the Verse of Wilayah. In this process, Imami scholars, in addition to proving the authenticity of the narrations, have utilized dialectical methods, such as making the narrations “mutawatir” (widely transmitted) based on the views of some prominent Sunni scholars, to refute opponents. The results of this analysis show that Imami scholars have extensively used both textual and scholarly tools to prove the authenticity of the narrations and critique opposing narrations.

One of the events in the story of Adam's caliphate in the Quran is the prostration of the angels to Adam. This event has significant implications for humanity's perspective on existence and has elicited various interpretations from Quranic scholars throughout history. The diversity of interpretations underscores the importance of this topic. Among these interpretations, the perspective of Ayatollah Javadi Amoli is particularly noteworthy. His comprehensive approach integrates cosmology, anthropology, and epistemology, forming what this study refers to as the "logic of understanding." This triad plays a fundamental role in shaping one's interpretation of events.
According to Ayatollah Javadi Amoli's logic of understanding, the story of Adam in the Quran is depicted in three distinct scenes: 
The announcement of divine caliphate
The prostration to Adam
The scene of Adam's paradise
In the scene of the divine announcement, themes such as the appointment of a caliph on Earth, the dialogue between the angels and God, the creation of Adam, the teaching of names to Adam, and the angels' acknowledgment of his knowledge are discussed (for more details, see Alidad Abhari & Fakhari, 2024, The Logic of Understanding Ayatollah Javadi Amoli in the Announcement Scene of Divine Caliphate, pp. 103-137).  The scene of prostration marks the first appearance of Iblis (Satan) and his actions, with details mentioned in seven Surahs (Al-Baqarah, Al-A'raf, Al-Hijr, Al-Isra, Al-Kahf, Taha, and Sad). Among these, only Surah Al-Baqarah is Medinan, serving as an explanation of the Meccan Surahs (Javadi Amoli, Vol. 28, p. 166; Vol. 55, p. 408). The Quran's emphasis on introducing Satan in these Surahs is rooted in the centrality of monotheism in Islam, as the polytheists of Hijaz worshipped Satan in belief, attributes, and actions during the time of revelation (Javadi Amoli, Vol. 52, pp. 83, 88, 94). The interpreter views the repetition of this scene as a reflection of its ongoing relevance, as arrogance and desire—the traits that led to Satan's expulsion—remain humanity's greatest challenges, requiring constant self-vigilance (Javadi Amoli, Vol. 69, pp. 152, 168-169). 

While many commentators have addressed this story, some notable studies include: - A content-based study titled "An Interpretive Analysis of the Verses on the Prostration of Angels to Adam" by Seyed Ali Akbar Rabiee Nataj and Mohsen Jahandideh, published in 2013 in the Journal of Interpretive Studies, which examines various commentators' views on the prostration and its implications.  - A structural study titled "The Logic of Understanding Ayatollah Javadi Amoli in the Scene of the Announcement of Divine Caliphate" by Mahsa Alidad Abhari and Alireza Fakhari, published in 2024 in the Quranic Studies Research Journal, focusing on the first scene of the story. Additionally, this structure was elaborated on in 1402 (2023) in the article "Examining Contradictions in the Foundations and Interpretive Views of Ayatollah Javadi Amoli: A Case Study of Verses on Women" by the same authors, published in the Quarterly Journal of Quranic and Islamic Culture Studies. This research synthesizes and categorizes the views of the commentator of Tafsir Tasnim on the prostration and its aspects, analyzing the intellectual and doctrinal framework that led to his unique interpretations compared to other commentators. 

 The methodology employed in this study is based on a two-part structure that begins with the interpreter and culminates in their interpretive written work. In essence, the examination of the process of interpretation formation is rooted in everything that unfolds within the interpreter's thoughts and inner world, which is then revealed to us. Accordingly, in analyzing Ayatollah Javadi Amoli's interpretive views on the story of Adam, the paradigms governing his thought and mental frameworks can be distinguished and examined at three levels: cosmology, anthropology, and epistemology. In this text, this triad is referred to as the "logic of understanding." The logic of understanding is a structured and comprehensive system rooted in our overall cognitive apparatus, which, by defining principles and objectives, determines orientations and approaches. This system may emerge based on misunderstandings and, as previously mentioned, possesses a rigid order grounded in an individual's beliefs in cosmology, anthropology, and epistemology.

In the scene of prostration, the foundation of Ayatollah Javadi Amoli's interpretive approach is rooted in the triad of the logic of understanding. The commentator emphasizes God's focus on introducing Satan to humanity, highlighting the importance of understanding Satan's nature. The cosmological dimension of this event is based on Mulla Sadra's philosophy of the descending arc of the world of imagination, which bridges the abstract and material realms. A key principle in resolving the complexities of the story is understanding events within the framework of their respective realms. Thus, the prostration is seen as a symbolic truth, separate from creation and legislation, aimed at highlighting humanity's legal status (the rank of humanity), recognizing guides and allies (angels), and warning against enemies (Satan). In his anthropological perspective, Ayatollah Javadi Amoli, adhering to the theory of Jismaniyat al-huduth wa ruhaniyat al-baqa (bodily origination and spiritual permanence), views the soul's attachment to the body as occurring after its perfection. He prioritizes the soul over the body, considering the divine bestowal of the soul—the reason for the angels' prostration—as unique to humans, distinguishing them from other creatures. From an epistemological standpoint, his approach emphasizes the foundational role of Quranic mysticism in resolving interpretive disputes, the Quran's authority in reconciling conflicting narrations, and the interpretation of narrations based on his logic of understanding.

Baha ism is a doctrine promoted by colonial powers against the Holy Qur an, Islamic beliefs, and Muslim nations that has continuously sought to undermine Muslims fundamental beliefs. Realizing Muslims deep-rooted belief in the Qur an, they have attempted to exploit this belief and, by appealing to the Holy Qur an, fabricate arguments against the Qur an and Islamic teachings. They claim that from the Qur an s own perspective, the religion of Islam had a limited lifespan, not exceeding a thousand years, and is now considered an abrogated religion, not the final religion, and that Baha ism is the abrogating religion. Therefore, they inappropriately and arbitrarily interpret certain verses to suggest to their audience that the abrogation of Islam can be inferred from the Holy Qur an and that God Himself has stated this in the Qur an. Given the deviation of some movements and individuals in this area, it is necessary to identify this sect s deviant methodology. Upon investigating some of the Baha i interpretations, it becomes clear that methodologically, this group s interpretations have serious flaws, to the extent that they sometimes fail to observe even basic methodological principles in interpreting the Holy Qur an. This paper, using analytical and library-based methods, examines and critiques eight major titles related to their methodological deficiencies. The findings reveal that Baha i interpretations fail to adhere to the Qur anic rules of exegesis

The current relevance of Islam as a vital resource for identity development and global civilization is highlighted by the interplay of religious and Quranic knowledge on one side, and the reproduction of texts with secular perspectives—often conflicting with religious and monotheistic principles—in the humanities within Islamic nations on the other. This dynamic has elevated the importance of "method and methodology," particularly in the context of producing knowledge in the humanities. Despite significant efforts in the methodological aspects of psychological research, challenges remain. This study employs an interdisciplinary approach grounded in the Quran, aiming to innovate through a meta-synthesis method while critically assessing existing methodologies. The research utilizes meta-synthesis (systematic qualitative review) to evaluate the outcomes and insights of prior studies. Initially, it presents methodological insights derived from Quran-based psychological research within a framework that delineates both similarities and differences. Existing literature in this area is revisited, leading to the proposal of an improved method that leverages the strengths and addresses the weaknesses of current practices. The findings reveal a foundational methodology for analyzing psychological verses, which, through deep contemplation and meaning exploration, can enhance psychological knowledge. Ultimately, a holistic view of revealed texts—employing a timeless, universal, and inclusive approach—can extract psychological insights from the Quran while methodologically integrating Quranic wisdom with psychological sciences, focusing on applied skills to foster knowledge and understanding through an interdisciplinary lens.

For over a century, Muslim scholars have recognized the necessity of reinterpreting Islamic texts and utilizing the achievements of the humanities to understand, interpret, and explain these texts for contemporary humans. However, the use of various hermeneutical approaches has faced opposition among Islamic scholars; on the other hand, these adaptations have often lacked well-founded theoretical bases. Quentin Skinner, a prominent figure of the Cambridge School, has proposed a new method of text interpretation that has garnered significant attention in academic circles. This research introduces Skinner's approach and demonstrates its advantages for application in Islamic studies. The article analytically and comparatively examines Skinner's theories at the levels of epistemology and methodology, showing their suitability for application in the Islamic tradition. Ultimately, it was found that Skinner, by avoiding theorizing in metaphysical and theological debates and due to specific features in the fields of epistemology and methodology, such as intentionalism and avoidance of epistemic relativism, not only does not significantly conflict with our intellectual and cultural Islamic heritage, but his perspective is also suitable for application in Islamic studies. Due to his simultaneous attention to text and context, it can bring many interpretive, argumentative, and epistemological additions. Skinner's method, in addition to being applicable to the works of Muslim thinkers, is specifically applicable to sacred texts such as the Quran and Hadith, as they were also presented in specific conditions and contexts and, like other texts, have engaged in ideological norm-setting.

Limiting the origin of thinking and research to the positions of creating questions and in other words, being problem-oriented in research is not always a solution. This problem is related to research in dealing with religious texts, especially in cases where the reader feels more comfortable understanding the meaning of the text, it can be harmful. Therefore, considering that religious texts are the main origin of religious knowledge and teachings, the relation between these teachings and texts needs more careful analysis. Regardless of the acceptability of a certain knowledge and teaching, documenting it with a specific religious text requires more precision. In the field of interpretation of the text and especially the interpretation of the Holy Qur'an, the self-evident meaning of the text, and in its obvious aspect, the Persianization of the meaning of the text, is a serious harm in this regard. Although many themes are not unacceptable, their attribution and reference to religious texts cannot be defended. In general, not paying attention to the difference in literature between the time of reading the text and the time of issuing the text causes self-evident damage in the translation of the text. Meanwhile, one should avoid extending the current concept of a historical term to the past. Finally, the achievement of this research will be that when facing a religious text, it is necessary to test the text in terms of its influence on the ideas of the reader of the text.

In an era marked by intense attacks on religion, beliefs, and religious foundations, Allama Tabatabai emerged as a staunch defender of religion, providing responses to significant and fundamental doubts. He trained a group of students who, like himself, engaged in defending religion and addressing doubts across various fields at a time when members of the Tudeh Party and Orientalists were actively challenging people’s beliefs. The scope of Allama Tabatabai’s scholarly contributions and his scientific methodologies requires further research and critical analysis. This insightful jurist realized in his time that to answer doubts, scientific tools should be used wisely with practical methods. Therefore, in this field, he focused on fundamental works before anything else: 1- Content production based on religious foundations (the Quran and Sunnah) 2- Training wise students 3- Strengthening the rational foundation of religion at the elite level 4- Holding exchange of ideas sessions with other thinkers 5- Connecting with the Western world to fundamentally understand Western thoughts and ideas.

In an era where a proliferation of doubts threatens various segments of religious communities, recognizing effective methodologies for addressing these doubts is crucial. The sƯra (conduct) of the Ahl alBayt (as) throughout their lives provides a valuable source for confronting such doubts. This study, employing a descriptive method and an analytical approach, categorizes and compiles the strategies used by the Ahl al-Bayt (as) in addressing doubts, detailing their approaches to different types of doubts. Given that doubt arises from the mixture of truth and falsehood, the central strategy of the Ahl alBayt (as) in all methods of confronting doubt is to “separate the elements of truth from falsehood and challenge the false aspect of the doubt.” Their primary methods for addressing doubts include: utilizing the opponent’s accepted beliefs, exposing inconsistencies within the doubter’s beliefs or actions, refuting the foundations and assumptions underlying the doubt, employing reductio ad absurdum, arguing by demonstrating an event that contradicts the doubt, using analogy, referencing maতsnjsƗt (perceptibles), and applying the principle of rational precaution.

Despite the many works of Ibn Taymiyyah in the field of religion, he has no independent and complete interpretation about the Holy Qur'an. However, he has left some scattered works about Holy Quran's interpretation, which made it possible to infer his way of interpretation. He uses from theological method mostly and claims baseless consensus. Ibn Taymiyyah tries to doubt on the role of Ahlobayt, trying to highlight the role of Salaf without Ahlobayt. One of the other features of Ibn Taymiyyah's interpretation methodology is his arbitrary way of selecting the Quranic verses and Hadiths. In this essay and with a analytic-descriptive method, we are going to analyze the main factors of Ibn Taymiyyah methodology. By doing so, we can understand the Wahhabi ideology as well, since the Wahhabis are true follower of Ibn Taymiyyah.

Harari's thought, like any other thought, originates from a series of methodological and epistemological principles. Considering the direct impact of the methodical and epistemological approach of every thinker on how to achieve the results, it is necessary to investigate them with analytical-critical method. In this article, it is shown that Harari belongs to "extreme empiricism" and uses "incomplete induction" to reach his general claims. This is despite the fact that considering the way to reach reality in the experimental method is a self-defeating claim and logically incomplete induction does not have the necessary efficiency to reach general results. Also, in terms of method, Harari is trying to present a coherent story of human history by "making claims without reasons" in many cases. Nevertheless, putting them together in some cases has led to "internal inconsistencies" and shows a "superficiality" and lack of scientific obsession in his works. Examining the methodology and epistemology of Harari's works leads us to the fact that he was unable to adopt the correct epistemological principles and for this reason, significant problems and shortcomings have infiltrated his thought.