Spektrum Iran

Abstract This article explores the pedagogical significance of Rumi’s Majāles-e Sabʿa (Seven Sermons) as a religious framework for meaning-making in adult education. The study positions religion as a meaning system and highlights the underutilized pedagogical potential of wisdom literature in promoting existential orientation, especially among Muslim adults in diasporic contexts. Utilizing Baumeister and Vohs’s four-fold framework of meaning, including purpose, values, efficacy, and self-worth, the article offers a hermeneutical-phenomenological analysis of Rumi’s First Sermon to understand his notions of meaning in life. Through a textual analysis of supplicatory monologues, moral parables, and theological reflections, the study examines how Rumi constructs a theocentric model of existential transformation grounded in longing, repentance, and divine mercy. Purpose is rendered as an eschatological and teleological orientation toward the return to God; values are framed through repentance, humility, and moral sincerity; efficacy is redefined as spiritual agency through remembrance and trust; and self-worth is shaped by sincerity and divine recognition rather than merely meritocratic or moralistic frameworks. Methodologically, the article integrates grounded theory and hermeneutical phenomenology to offer a contextual, layered reading of Rumi’s homiletic discourse, viewing it as a performative site of meaning rather than a static text. In its pedagogical implications, the study proposes to approach Rumi’s Sermons as a “wisdom pedagogy” that draws on Rumi’s thought to support identity formation, moral resilience, and existential literacy among Muslim adult learners. It is argued that Rumi’s model offers a powerful educational framework for dealing with plural, disorienting modern lifeworlds, while also raising critical questions about normativity and inclusivity in such pedagogies.

Abstract The Muraqqaʿ-e Gulshan is a historically significant Persian album of miniature paintings, calligraphy, and engravings, whose fragments are now dispersed across institutions worldwide. While earlier research has examined its artwork and historical significance, no substantial attempt has been made to apply network analysis to trace the interconnectedness of its scattered folios. This article explores the extent and structure of this dispersal through an analysis of catalog records, provenance data, and acquisition histories. It also considers the access challenges faced by Persian-speaking scholars and the role of digitization in facilitating more equitable scholarly exchange. This research employs Graph-Based Network Analysis and the Linked Open Data paradigm to trace the dispersal of folios and quantify cataloging variability that may hinder comparative manuscript research. It aims to identify gaps in accessibility and metadata organization. The results will contribute to manuscript studies by demonstrating the utility of computational approaches in provenance research and user-directed digitization initiatives, addressing shortcomings in current scholarship and offering a comprehensive model for studying the migration of Muraqqaʿ-e Gulshan folios among global collections.

Abstract A decisive step for Alevi identity politics in Germany was the Alevi Culture Week, which was organized by Alevis at the University of Hamburg in October 1989. After this event, rapidly growing Alevi associations were founded, and Alevism became known to the public in Germany. This article aims to introduce the Alevi organizations in Germany. In particular, it will focus on the Federation of Alevi Communities in Germany e.V. (Almanya Alevi Birlikleri Federasyonu, abbreviated AABF). The approximately one hundred member organizations of the AABF are constantly growing in importance. The activities of the AABF are diverse; there are numerous events, public speeches, statements, and the magazine "Alevilerin Sesi" (Voice of the Alevis). In this study, our focus is on the goals and activities of the AABF, which it pursues for the benefit of the Alevis in Germany. The aim is to answer the following questions: When and why was the AABF founded, and what significance does it have for the Alevis in Germany? What activities has it been involved in to date?

Abstract This qualitative case study examines the role of drama and theater pedagogy in teaching German as a foreign language (DaF) at Iranian universities during the academic years 1403–1404 (2024–2025). The aim of the study is to analyze the extent to which drama pedagogical methods facilitate the learning process of students, particularly with regard to reducing speaking inhibitions, learning new vocabulary and grammatical structures, and promoting intercultural competencies. The starting point is the question of whether and how theater work can help overcome shame and language anxiety and motivate students—especially in the early semesters—to participate actively and express themselves in class. In addition, the study investigates whether working with dramatic texts enhances cultural understanding and increases motivation for text-based work. Data collection was carried out through group discussions and open questionnaires with students of German studies at the University of Tehran. All statements were transcribed and qualitatively analyzed using MAXQDA software. To ensure the trustworthiness of the data, the results were verified through triangulation of methods (discussion + questionnaire), participant feedback, and consistent category formation. The study shows that drama pedagogical approaches not only support linguistic expression and intercultural learning but can also contribute to the personal development of learners. It calls on instructors to systematically utilize the potential of this method and integrate it into DaF instruction.

Abstract This text consists of two parts: a brief book introduction and a translation from the book, which constitutes the main part. The translation, rendered from Tajik Persian in accordance with the original style, is taken from the final chapter of the first volume of the two-volume memoir In the Stone Sack (1988/1989) by Mordechai ben Hijo Bachaev, alias Muhib (1911–2007). Muhib was a Persianophone writer, poet, translator, and cultural and language activist among the so-called Bukharan Jews in Central Asia, particularly in present-day Uzbekistan and Tajikistan. In his memoirs, he describes in detail—and in a novelistic style—his life circumstances during the period of the Great Terror, the Stalinist campaign of persecution in the late 1930s, leading up to his imprisonment in 1938. However, the main aim of this text is to introduce one of the most influential figures in the history of Tajik-Persian language and literature among Bukharan Jews. This ethno-religious minority in Soviet Central Asia (1917–1935) constructed and developed a new “language” alongside and derived from Persian and its Central Asian variety, Tajiki—under the name “Bukharian Jewish.” This language was first written in Hebrew script, then in Latin, before being abandoned by government order in 1934. The last books in Bukharian Jewish continued to be published until around 1940. The number of speakers of this Tajik-Persian variety is estimated to have been around 85,000 by the end of 1987, with 45,000 residing in the USSR and 32,000 in Israel.

Abstract The concept of the mother's guardianship over her child is one of the significant topics in Islamic jurisprudence and statutory law. This article aims to examine the extent and scope of the mother's guardianship over her child in Islamic jurisprudence and statutory law, clarifying the mother's role in the legal and educational decision-making process for the child. This research adopts an analytical and comparative method to explore the jurisprudential and legal foundations of the mother’s guardianship over the child. The study investigates Quranic verses and narrations from the Ahl al-Bayt (AS) regarding the rights of mothers and their guardianship over children. Subsequently, the various aspects of this topic are analyzed using contemporary jurisprudential and legal sources. The findings reveal that in Islamic jurisprudence, particularly in the Ahl al-Bayt (AS) school of thought, the mother's guardianship over her child—especially during the early stages of life (from birth to puberty)—is extensively emphasized. the results indicate that in many legal systems, the mother is recognized as a key figure in decisions related to the child’s growth and upbringing. The results of this article demonstrate that the mother’s guardianship aligns with children's rights and their best interests. Serious attention to this guardianship is essential to ensure the child’s proper and balanced development. Emphasizing the practical application of these concepts in social and educational contexts is necessary to promote children's rights and highlight the mother’s role in this regard

Abstract Psychokinesis is the ability to affect objects without using physical forces. In Mulla Sadra's philosophy, this ability is rooted in the imagining of the soul. In quantum physics, the concepts of the observer's role and quantum entanglement provide potential explanations for this phenomenon. In this paper, we consider a comparative analysis of Mulla Sadra's philosophy and Bohmian quantum interpretation, highlighting the affinity and mutuality of these two approaches. Both approaches are based on causality and accept the role of the mind in doing things. While Mulla Sadra posits that the ability to influence objects and their physical movments is linked to the strong imagining of the human soul, Bohmian quantum physics suggests that the entanglement of the observer's mind with the inner level of phenomena (worse) enables the possibility of psychokinesis. It appears that relying solely on a physical approach to explain miracles, which represent a specific subset of psychokinesis, is neither accurate nor effective.

Abstract The existence of celebrities throughout different periods is primarily interesting in itself, but also somewhat misleading—especially when this perspective is applied to celebrities or the notion of celebrity in the past. This often means we deal with famous figures of our own time while forgetting or even deliberately ignoring those of earlier times. When we attempt to engage with these past celebrities—whether poets or other notable figures from previous eras—our perspective is inevitably non-simultaneous and diachronic. This lack of synchronism introduces various problems, such as how to view these personalities, especially given the limited historical information available, and whether they can be considered celebrities by today’s standards. The problem becomes more complex when one considers that these so-called poet-celebrities, especially Persian-speaking ones, remain alive in the cultural memory of the people. Yet they can no longer attain the status of modern celebrities—partly because their fame does not involve contemporary factors such as media interaction or industry visibility, and is instead reflected in symbolic acts (e.g., people taking photographs at their graves). This article aims to clarify the relationship between Persian-speaking poets of the past and the present-day Iranian sense of nostalgia and their possible celebrity status. Using a bottom-up or inductive approach, it explores the nature of this relationship in light of today’s celebrity culture, questioning whether this is a general phenomenon or more specific to a so-called poetic population, and identifying other possible characteristics that define this process. The results point to a broader idolatry of Iranian poets.

Abstract Qāżīzādih Ardibilī was an Iranian elite captured by the Ottoman forces who nonetheless began writing and translating books in Persian. He authored Ghazavāt-i Sulṭān Salīm in Persian and translated Wafayāt al-aʿyān from Arabic into Persian. In both works, Qāżīzādih’s religious orientation can be detected through various elements of his writing. Based on library research and a comparative analysis of the two texts (i.e., Ghazavāt-i Sulṭān Salīm and Wafayāt al-aʿyān) this study showed that Qāżīzādih, who practiced Shiʿism, adopted two distinct attitudes toward Ahl al-Sunna in these works. In his translation of Wafayāt al-aʿyān, Qāżīzādih employed a softer tone toward the rival denomination. This shift can be attributed to the earlier composition of Ghazavāt, discrepancy in the intended audience of the two works, and the contrasting demands of writing original texts versus translating existing ones. This study explores the transformation in Qāżīzādih’s religious orientation, identifying signs of adjustment in his Shiʿī stance, and examines the factors that contributed to this evolution.

Abstract As soon as Muslims gained knowledge about Christianity, they began to write and think about its doctrines, beliefs and religious rituals. In addition, Muslims have considerably dealt with Jesus Christ, His disciples, and apostles. It seems, in the first place, Muslim writers achieved their knowledge of Christianity via Quran and oral traditions. However, from the third/ninth century onward, they could access Christian original sources, including the New Testament. And during those centuries, both Christians and Muslims took part in controversial and even dialogical debates. Such immediate contacts authenticated and improved mutual understanding. The ongoing research focuses on the Muslim perspective of St. Peter and St. Paul, the former was Jesus’ favorite disciple and the latter was a converted apostle. As in the following pages, we will demonstrate that Muslim writers have combined Quranic and oral viewpoints with some Christian authentic sources. Therefore, sometimes their knowledge of the two above-mentioned apostles is paradoxical and self-contradictory. Muslims, especially Shiites, have regarded St. Peter as a true and authentic successor to Jesus. Nonetheless, they slammed St. Paul as one who distorted the true teachings of Jesus Christ.

Abstract This study undertakes a comparative analysis of the foundations and components of spiritual education in social interactions from the perspective of Imam Ali (AS), within the framework of virtue ethics. While most studies on spiritual education in Islamic contexts have primarily focused on individual dimensions such as worship, piety, and self-purification, this paper seeks to present a coherent account of the influence of spiritual education on human interactions, drawing on Nahj al-Balagha and the philosophical structure of virtue ethics. The theoretical basis of this research is virtue ethics, which emphasizes the cultivation of virtuous character, gradual moral development, the internalization of virtues, and the role of practical reason in discerning moral situations. Employing a comparative-analytical method, the study explores principles such as theocentrism, belief in innate human goodness, freedom and responsibility, eschatological awareness, and the role of emotions in social interactions. It demonstrates that these principles manifest in Imam Ali’s (AS) educational system as social virtues such as cooperation, justice, tolerance, and accountability. The findings suggest that the social ethics of Imam Ali (AS) are not only intelligible within a religious framework but also align with the foundations of virtue ethics and can serve as an integrated model for reconstructing contemporary social ethics.Ultimately, the study concludes that, from Imam Ali’s (AS) perspective, spiritual education is an internal, gradual, and socially oriented process through which the moral transformation of both the individual and society can occur simultaneously. This approach offers a viable model for addressing ethical crises and rethinking human relationships in the modern world.

Abstract After a brief overview of Rudolf Otto's life and work, his phenomenology of the Holy is outlined. His position on Islam is then shown, drawing on his travel reports and then his writings. For Rudolf Otto, the holy is the innermost core of every true religion. In order to distinguish the holy from its linguistic connotation of moral perfection, Otto uses the concept of the numinous as a numinous category of interpretation and evaluation.
Rudolf Otto sees the inner essence of religions in harmony with their external forms, such as the correspondence between mystical emptiness and the architectural emptiness of mosques.