Intellectual, historical and civilizational traditions of Muslim social thought
Abdolhossein Kalantari; seyed hamidreza bathaei
Abstract
Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, ...
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Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, political, cultural, scientific and moral functions. Attention to civilization and civilization in Iran after the revolution has always been the focus of civilization scholars to the extent that the Supreme Leader of the Revolution called the second step of the Islamic Revolution the step of civilization. It should be noted that civilizations have propulsion and a point of gravity without which civilization can not be formed. Addressing this issue is important because the acceptance of any category as such, will lead to the differentiation of civilizations and their own consequences in the process of formation and construction of civilizations. This study seeks to understand and discover the main component of the new Islamic civilization from the perspective of the seminary and academic elites of the civilization to give a clear picture of this civilization and its consequences, compared to other civilizations to pave the uneven path of modern Islamic civilization. It should be noted that the driving force or logic of the dynamics of modern Islamic civilization based on the thought of the elite community is widely diverse. Therefore, to find the answer to the research concern, the interview-based thematic analysis method has been used.The categories obtained by the research are: 1. Acceptance of values, the core of civilization 2. Obtaining the basis, the dough of civilization 3. Social needs, infrastructure of civilization 4. The system of thought, the heart of civilization. 5. The system of fundamental tendencies and values. Human will is the pillar of civilization 7. Recognition of diversity and social pluralism, the starting point of civilization dynamics 8. Understanding the spirit of the time Understanding the logic of the dynamics of civilization
hassan naser khaki; abdolhosein kalantari
Abstract
In Islamic discourses, social changes in the Islamic societies have led into various orientations, meanings, and musts. Drawing upon the discourse analysis methods proposed by Laclau and Mouffe, the aim of this paper is to analyze the semantic systems of Islamic subdiscourses including modernist, fundamentalist, ...
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In Islamic discourses, social changes in the Islamic societies have led into various orientations, meanings, and musts. Drawing upon the discourse analysis methods proposed by Laclau and Mouffe, the aim of this paper is to analyze the semantic systems of Islamic subdiscourses including modernist, fundamentalist, and civilization-oriented ones and indicates the myths and necessities each one put forward for social change in the Islamic world. This analysis is based on the existing documents regarding the political topics which have influenced the formation of the mentioned subdiscourses. While Islamic awakening has been articulated as the source and direction of these changes in the three-fold discourses, they introduce different myths and musts to complete social changes. It is due to the fact that these subdiscources have different semantic systems. The findings suggest that the musts commanded by modernist, fundamentalist and civilization-oriented discourses are the realization of “Islamic modernity”, “a return to the Islamic society” which existed during the righteous predecessors (al-Salaf al-Salih) period, and the formation of a “modern Islamic civilization”, respectively. Since none of these discourses have been able to become the hegemonic discourse in the Islamic world, the outlook of social changes is subject to discursive competitions.
