Rereading and interpreting the ideas of leading Muslim thinkers
mohammad soltanieh
Abstract
Max Weber's approach as a sociologist is classified in the category of sociological micro-approaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown ...
Read More
Max Weber's approach as a sociologist is classified in the category of sociological micro-approaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown itself even in his opinion about the development of religion in the society. This article is written with the aim of understanding the criticisms obtained from the point of view of Morteza Motahari about Max Weber's views on the issue of the development of religion. It is written in an exploratory, descriptive and critical method, has reached this finding that religion is not a phenomenon with the origin in atheism, humanism or society, so that due to the changes and transformations of conditions and time, it needs to evolve and conform to the conditions. Comprehensiveness and compatibility of religion with reality are two basic elements for religion that prove it doesn't confront substantive changes. Also, the nature of religion has not changed in the course of history so that religion needs to be completed. The elements of all divine religions are the same, and no change has been made in these elements, so as to create the suspicion of change, transformation and evolution in religion. The Qur'an's point of view regarding the development of religion is an integrated point of view. That is, from the beginning of the creation of the first man to the last creature, this religion has been accompanied by Allah almighty with the aim of ensuring the happiness of the this world and the afterlife world with man and human society, and since the goal is the same, religion has also been comprehensive of this goal from the beginning until now.
Ahmad Jahani Nasab
Abstract
Social solidarity, as the most important part of a society, has a special and important place and in addition to its intrinsic functions in the management and regulation of social affairs, its existence is necessary to maintain and stabilize the socio-political system. Therefore, the present article ...
Read More
Social solidarity, as the most important part of a society, has a special and important place and in addition to its intrinsic functions in the management and regulation of social affairs, its existence is necessary to maintain and stabilize the socio-political system. Therefore, the present article intends to study and recognize its shaping factors in the views and ideas of Ibn Khaldun as a Muslim social philosopher and Emile Durkheim, theorist of social solidarity. Therefore, an attempt has been made to study the research issue in the framework of functionalism approach using descriptive-analytical and documentary method. With the hypothesis that "Asabiyyah" in Ibn Khaldun's thought and "interactions between individuals in the form of division of social work" in Durkheim's thought, is the main factor of social solidarity. Also, the starting point of each of these two thinkers is the degree of interaction and interaction of members in social relations, which in terms of the formation and continuity of the political and social system, the distance (rotation) of Ibn Khaldun's theory and Durkheim's theory are linear. It becomes. Ibn Khaldun's reputation as the most important social thinker in the Islamic world owes more than anything to the concept of Asabiyyah and its place in social change, which includes the five stages from birth to decline. Hence, it seems that Ibn Khaldun's social theory in terms of social transformation and its effect on the formation and continuity of the political system is of the type of rotational and conflict theory and Durkheim's social theory is also a monolithic and evolutionary theory. Although Emile Durkheim is known as a theorist of social solidarity, but thinkers such as Montesquieu, Saint Simon, Comte, Rousseau and even Ibn Khaldun in the Islamic world can be named who have focused on social harmony and cohesion.
Rereading and interpreting the ideas of leading Muslim thinkers
Khodabakhsh Asadollahi; Sorayya Karimi
Abstract
Justice, as one of the highest human and moral goals of human beings, means the realization of the rights of others on the basis of equality. The purpose of this study is to explain the place of justice in Khaghani's poems and the importance of this virtue in depicting the utopia of this poet. Therefore, ...
Read More
Justice, as one of the highest human and moral goals of human beings, means the realization of the rights of others on the basis of equality. The purpose of this study is to explain the place of justice in Khaghani's poems and the importance of this virtue in depicting the utopia of this poet. Therefore, in this research, the question is answered descriptively-analytically from what dimensions can justice be read in Khaghani's poems? According to the result of this research, justice in Khaghani's poems can be studied from political, divine and religious dimensions. In the political dimension, justice is one of the most important factors in the stability of the monarchy structure, which is compatible with the political thought of urban Iran; According to this theory, one of the most important features of sovereign idealistic in the court and the gift of the Iraqi Khaghani is the protection of justice. In Divine Justice, Khaghani has used the meaning of justice in the world with the concept of balance and equilibrium in the creation of the world. In addition to praising Mamdouh, he also pointed to its theological meaning from the point of view of the Ash'arites. In the religious dimension, he considers justice as the key to the eighth degree of paradise and God's trust. In his view, religion finds meaning with justice, and justice in a society is a sign of the religiosity that governs that society.
malek shojaei
Abstract
Traditionalism is a current of thought in the critique of modernity, founded by René Guénon, Ananda Coomaraswamy and Frithjof Schuon, and Dr. Seyed Hussner. This article Review and critique the traditionalists' views on "science" in Islamic civilization, emphasizing the work of Dr. Seyyed ...
Read More
Traditionalism is a current of thought in the critique of modernity, founded by René Guénon, Ananda Coomaraswamy and Frithjof Schuon, and Dr. Seyed Hussner. This article Review and critique the traditionalists' views on "science" in Islamic civilization, emphasizing the work of Dr. Seyyed Hosein Nasr as the most traditionalist thinker in the field. Philosophy and history is science. by showing the close connection that has been extracted between Dr. Nasr's Notion of modernism and His Meta-philosophy and his understanding of the relationship between science and religion in Islamic civilization, to formulate Dr. Nasr's special epistemological Approache, which in this article is referred to as " "religious hermeneutics of nature."In the following, while analyzing the principles and accessories of this position, Nasr's strategy in the field of facing new science is critisize . at the final step of this paper Nasr's views on the relationship between science and religion and modernity and its civilizational implications are criticized.
Rereading and interpreting the ideas of leading Muslim thinkers
Abstract
Along with being "Islamic", being "Public" (Márdomi) is among the most important distinctive features of the Islamic Revolution. This study aimed at Ali Sháriati's stance on the notion of People in comparison with Mortáza Motáhari's. These two thinkers had a great deal ...
Read More
Along with being "Islamic", being "Public" (Márdomi) is among the most important distinctive features of the Islamic Revolution. This study aimed at Ali Sháriati's stance on the notion of People in comparison with Mortáza Motáhari's. These two thinkers had a great deal of philosophical and sociological debates on such concepts as "The Individual", "Society", "History", and "Nās" in their works. However, due to practical involvement in revolutionary campaigns, they had to deal with the notion of "People" not as an abstract issue and not as the object of philosophical-sociological theorizations, but as the ordinary common people considering their role in plans for change in the current order or establishment of the new order. Seemingly, Shariati was preoccupied most in the problem of people-intellectual and had a twofold stance toward people: from one hand, he considered people as an absolute standard to assess all the social and the religious issues including God, the Prophet, worship, art, and the like. On the other hand, he selectively distinguished between the "Semi-human" and the "thirsty for faith and the deep desirer for the epoch of human equality" and put the latter at the heart of his plan for social evolution. Instead, Motahari focused most on the problem of people-religion and challenged the application of the notion of "the miserable" (Mostázáf) to ordinary people asserting that the miserable was not the same as the believer (Mômen). He assumed "good deed" (Ámal-e-Sāleh) as the criterion to assess ordinary people instead of miserableness. The study utilized documentary research method as well as reviewing the text of these two thinker's works.
Rereading and interpreting the ideas of leading Muslim thinkers
mohamad pirbabaei
Abstract
Abstract Social capital is a contextual concept and religion is one of the most important factors in its investigation. This research tries to provide a picture of social capital in the Islamic society of Iran. The first step towards shaping a framework for the concept is finding an answer to these ...
Read More
Abstract Social capital is a contextual concept and religion is one of the most important factors in its investigation. This research tries to provide a picture of social capital in the Islamic society of Iran. The first step towards shaping a framework for the concept is finding an answer to these questions: What is the core of social capital? What is the motivation of the actor to do activities in networks? What are the components (sources) of social capital? In adapting the above framework in the context of Iran, two historical and contemporary aspects are considered. Investigating the social structure of Iran showed that the structural social capital is very weak due to the limited and trivial presence and impact of formal group and networks. The teachings of Islam on the one hand promote and strengthen the sources of social capital and on the other hand approve and recommend its cognitive elements. Contrary to the west, social capital in Iran had been rich and powerful in cognitive terms, and provides the incentives for growth and prosperity. This conclusion also makes it possible to determine the components and techniques of emergence of social capital in the context of Iran.
Rereading and interpreting the ideas of leading Muslim thinkers
nazila akghlaghi; mahdi hoseinzadeh yazdi
Abstract
Abstract The discrimination between the meanings of science and religion, and the determination of the precise relationship between these two domains are the prerequisites of rectifying the meaning and the essence of religious science in the eyes of theologist Mesbah. Expressing the status of the science ...
Read More
Abstract The discrimination between the meanings of science and religion, and the determination of the precise relationship between these two domains are the prerequisites of rectifying the meaning and the essence of religious science in the eyes of theologist Mesbah. Expressing the status of the science in the system of scientific religion, and the right contemplating of the impacts of religion, and the fundamentals of oxiology of science will open new horizons in yielding scientific theories, the validation of the mentioned ideas twoard the researchers. Precisely explaining the meaning of science and concerning the different realms of science have settled the scope of current expectations and capabilities in forming the scientific ideas, therefore leading to a correct judgment about the science.According to the ideas of theologist Mesbah, what has affected the formation of scientific theories, which is mentioned here as religion and fundamentals of oxiology, is greatly significant. Furthermore, determining the impacting scope of each one is worth paying attention.Consequently, available statements about this subject and the existing flaws are discussed within this essay. Theologist Mesbah has placed value on the affection of religions and fundamentals of oxiology in the description part of human science, as in the advisory part.
Abstract
In this paper, we will review and discuss the ideas of two thinkers on the religion and secularism. Charles Taylor, a Christian philosopher and professor, Javadi Amoli, a Muslim theologist, both criticize secularism and seek to strengthen religiosity in the modern world. They consider humanism as one ...
Read More
In this paper, we will review and discuss the ideas of two thinkers on the religion and secularism. Charles Taylor, a Christian philosopher and professor, Javadi Amoli, a Muslim theologist, both criticize secularism and seek to strengthen religiosity in the modern world. They consider humanism as one of the most important element of secularism and as a rival of religion. They study different dimensions of secularism and humanism and analyze possibilities of the revival of religion in the contemporary world. Professor Javadi Amoli focuses on the political secularism and thinks that religion and the religious government are suitable responses to the challenges facing contemporary societies. There are significant similarities between Taylor and Javadi Amoli in their analyses about secularism and humanism. However, Taylor does not support a religious government albeit takes a new approach regarding religious beliefs and practices in current societies. Taylor believes secularism and humanism are deep-rooted in the western thought and culture. Hence, according to him traditional forms of religion are not suitable regarding new societies.
