Empirical application of Muslim social knowledge
Seyyed Pouya Rasoulinejad; Akbar Shahbazi
Abstract
This study investigates Khwaja Nasir al-Din Tusi’s affection-justice theory and its application in social control. Through qualitative content analysis of Tusi’s works and related sources, the findings reveal that he developed a comprehensive framework for regulating social relations by intelligently ...
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This study investigates Khwaja Nasir al-Din Tusi’s affection-justice theory and its application in social control. Through qualitative content analysis of Tusi’s works and related sources, the findings reveal that he developed a comprehensive framework for regulating social relations by intelligently integrating affection as an internal mechanism of control with justice as an external one. Tusi’s affection-justice model not only ensures order and stability but also fosters a balanced and harmonious society by reducing reliance on coercion and emphasizing human bonds. Affection, as an intrinsic and spontaneous force, promotes social solidarity through emotional relationships in an organic manner, while justice guarantees the structural order of society. With its dual emphasis on emotional and structural dimensions, alongside cultural adaptability, this theory offers a native framework for analyzing and designing social control systems in Islamic societies. The study demonstrates that Tusi’s theory has strong potential to address contemporary challenges of social control and may be applied to issues such as reducing deviance, strengthening social capital, and managing conflicts.
Rereading and interpreting the ideas of leading Muslim thinkers
ziba esmaeili
Abstract
Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and ...
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Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and other customs such as marriage customs have been taken into consideration in his works, in which he also mentions his opinions about women. In this research, Imam Mohammad Ghazali's view on issues related to women was explored and investigated with descriptive analytical method and critical approach, then the historical, cultural and social contexts influencing Ghazali's thinking were analyzed. In the Ghazali's works, there are thoughts about women that contradict the tradition of the Prophet (PBUH) and his practice. A closer examination of his views on women reveals the cultural view of the society in which Ghazali lived. It seems that some of Ghazali's views were influenced by Pre-Islam’s culture and changes in Islamic society after the death of the Prophet Mohammad (PBUH). The presence of orders such as consulting with women and acting contrary to it or women being created from crooked ribs, locking women at home and depriving them of education, placing women in the ranks of servants and slaves, and emphasizing the function of women bearing children are the topics emphasized in the thoughts of Ghazali that is against Islamic & Quranic teachings & directly related to the cultural changes of the Islamic society after the death of the Prophet (PBUH).
Rereading and interpreting the ideas of leading Muslim thinkers
Gholamreza Jamshidiha; maryam Shaban
Abstract
The topic of the current research is “The effect of cottage and palace life on people (people and society) from the perspective of Imam Khomeini.” The purpose of the research is to examine, from the perspective of Imam Khomeini, the nature and manner of living in cottages and palaces, as ...
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The topic of the current research is “The effect of cottage and palace life on people (people and society) from the perspective of Imam Khomeini.” The purpose of the research is to examine, from the perspective of Imam Khomeini, the nature and manner of living in cottages and palaces, as well as their impact on social life and human behavior.A qualitative approach and “documentary analysis” constitute the research methodology. In order to conduct research, the focus is on primary sources, which are the foundation of the research’s validity.The research demonstrates that in Islamic societies, palatialism and palatial architecture are corrupting and detrimental to society. Because it creates social distance, general mistrust, a weakened sense of solidarity and social cohesion, a sense of injustice, and ultimately social conflict. But the cottage style is distinct in addition to fostering solidarity, cohesion, and trust in the society, it lays the groundwork for more participation, since the purpose of every action and participation is to please God. As a result, in addition to motivating the activist, it promotes the reproduction of more participation and activity in the service of the community.The results indicate that a society with a nomadic spirit is stable and will grow and develop, and that enemies cannot harm the society during crises such as wars, seditions, and sabotage because the people and government, as a cohesive whole, reject and repel any strike.
Mohsen Saboorian
Abstract
Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, ...
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Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, he had spoken of the evolutionary process of the Islamic revolution of Iran. In the five stage revolutionary process, we have crossed the first two stages successfully, namely the Islamic revolution and Islamic system-making, and are now in the third stage, that is the Islamic government. After that we will reach the stage of Islamic society and finally Islamic civilization. This paper is an analysis of lifestyle indicators in the evolutionary stages of the Islamic Revolution from the view of Ayatollah Khamenei. The indicators associated with the lifestyle are based on his public speeches. According to these indices, it could be a supplement of the incomplete part of the declaration of the second step of Islamic Revolution.
seyyed ebrahim sarparast
Abstract
The new mission of the Iranian people in the "second step of the revolution" and the new chapter in the life of the Islamic Republic, is the culmination of the fifth decade after the victory of the Islamic Revolution. The stage after the systematization and state-building of the introduction of Islamic-Iranian ...
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The new mission of the Iranian people in the "second step of the revolution" and the new chapter in the life of the Islamic Republic, is the culmination of the fifth decade after the victory of the Islamic Revolution. The stage after the systematization and state-building of the introduction of Islamic-Iranian civilization in its new form and knowledge is due to the rising sun of the great province and affects the social life of human beings in the current millennium. But this socialization is based on the slogans of the Islamic Revolution, the morale and revolutionary movement, the question which is worthy of studying is whether it is between the "revolutionary boom" that requires mobilization, mobilization, jihadism, continuous movement and change And there is no contradiction between "socialization" for social order and stability? By answering this question, by a descriptive and analytical method, the leadership of the Supreme Leader came to the conclusion that there was no contradiction between revolution ism and social order, and even the political order, but, incidentally, from the requirements for shaping the desired society in The social thought of Ayatollah Khamenei is the revolutionary process of the Islamic system in its true sens.
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.
