New ideas for the reconstruction of social sciences based on the sources of Islamic thought
Hamid Parsania; Abolfazl Eghbali
Abstract
Discussions surrounding women, gender, and their social manifestations have historically posed significant challenges for the Islamic world. Various intellectual and social approaches - each grounded in distinct semantic systems - have addressed these issues from different perspectives. A macroscopic ...
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Discussions surrounding women, gender, and their social manifestations have historically posed significant challenges for the Islamic world. Various intellectual and social approaches - each grounded in distinct semantic systems - have addressed these issues from different perspectives. A macroscopic analysis reveals that two dominant semantic paradigms, Islam and modernity, underlie these approaches. The present study aims to examine these perspectives, analyze their underlying semantic systems, and conceptualize gender-based approaches within the framework of social worlds. This is an applied study, methodologically situated in the domain of qualitative research. The conceptual framework is based on the theory of social worlds, and the fundamental methodology is employed to explore the development of these discourses in the theoretical and socio-political spheres of Iranian society. According to the findings, key components of the Islamic theory of gender include gender essentialism, the social extension of gender, social systematization based on couplehood, and gender as an existential capacity. The epistemological foundations of this social world are rooted in Javaheri jurisprudence and transcendental wisdom, while its non-epistemological (cognitive) contexts include the social and political developments of the Constitutional Era and the Islamic Revolution of Iran. In contrast, the feminist theory of gender is characterized by concepts such as gender constructionism, transsexuality, gender fluidity, gender as a mechanism of domination, and the rejection of gender’s social extensions. Its epistemological contexts include Western feminist thought and the neo-religious and intellectual movements within Islamic societies, while its non-epistemological contexts in Iran are shaped by the legal inequalities between men and women and the political transformations of the 1970s.
Mansour Tabiee; mina zardosht
Abstract
According to classical anthropologists and historical sociologists, the formation of political systems is related to an early social phenomenon that has existed in all societies as a seed. Accordingly, the sociological understanding of the concept of culture gives a special direction to the analysis ...
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According to classical anthropologists and historical sociologists, the formation of political systems is related to an early social phenomenon that has existed in all societies as a seed. Accordingly, the sociological understanding of the concept of culture gives a special direction to the analysis of political systems, and first of all, it requires the clarification of cultural symbols, i.e. the same semantic systems that are integrated within society. The present article is an attempt to get acquainted with the ideas of Bertrand Badie and Abu Hamed Mohammad Ghazali and to compare the views of these two theoretician on the foundations and socio-cultural characteristics of the Islamic political system. This article uses a comparative method to examine Bertrand Badie and Ghazali's approach. Based on the data obtained, which are mainly from first-hand sources and some analyzes of other theoretician on the proposed theories, Bertrand Badi'd's cultural analysis of political systems is largely consistent with Imam Mohammad Ghazali's theory of the Islamic political system. In some cases, there are differences.
Hassan Yousefzadeh
Abstract
The most important feature of the present age is the development of intercultural communication along with intercultural and intercultural communication. The increasing development of communication technologies has provided the grounds for the tightening of communication and the thinning of geographical ...
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The most important feature of the present age is the development of intercultural communication along with intercultural and intercultural communication. The increasing development of communication technologies has provided the grounds for the tightening of communication and the thinning of geographical borders, and has brought people from all over the world closer together in such a way that communication with people from different cultures has become inevitable. This has led to many issues; among other things, does communication with people who may be culturally different from us (Muslims) require adherence to specific normative frameworks? The present study, with the aim of achieving this issue and using a descriptive-analytical method, examined the thoughts of Ayatollah Khamenei and concluded that at least four principles, including invitation, justice, maintaining independence and dignity, and relying on commonalities in intercultural communication which can be used as a guide to communicate with others.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad soltanieh
Abstract
Globalization is a natural process that has emerged in the direction of all-round scientific, cultural, social, political, economic and industrial development. Globalization as an opportunity can provide the best opportunity to introduce and spread Islamic culture; Of course, subject to benefiting from ...
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Globalization is a natural process that has emerged in the direction of all-round scientific, cultural, social, political, economic and industrial development. Globalization as an opportunity can provide the best opportunity to introduce and spread Islamic culture; Of course, subject to benefiting from all its capacities, the most important of which is the growth of people's awareness and the explanation and dissemination of the teachings of Islam by the followers of the original and pure Muhammadan Islam.The purpose of this article is to identify and present the capacities that Islam has in the field of intercultural communication for globalization. Because understanding these components requires a deep understanding of the Islamic worldview, and given the level of effectiveness of the issue that will endanger the world's governments, it is necessary to base these components on the ideas of a ruling Islamic jurist. Let's get it.Imam Khomeini with regard to the establishment of an active Islamic government in the social arena, the best figure to recognize these components.In general, the findings of this article, which deals with this issue through a descriptive-analytical method, emphasize that the globalization of Islam as a comprehensive, rational and natural culture based on rational, Qur'anic and narrative arguments is conclusive and provable.Islam is a comprehensive and universal system that can create the grounds for universal acceptance and guarantee its dynamism based on the original rational and spiritual principles and values.
Gholamreza Jamshidiha; maryam shaban
Abstract
child in Christianity is defined by the belief in the first sin, which is inherently evil. Because the rebel has a divine command and a tendency to evil. Following this, the first sin in the child's nature must be washed away by baptism. Such a pessimistic view of children was introduced with the myth ...
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child in Christianity is defined by the belief in the first sin, which is inherently evil. Because the rebel has a divine command and a tendency to evil. Following this, the first sin in the child's nature must be washed away by baptism. Such a pessimistic view of children was introduced with the myth of Dionysus. The child of Dionysus deserves immorality, misbehavior, abortion, severe punishment, forced labor, lack of support, hunger, poverty, disease, illiteracy and ignorance, and so on. Christianity's view of childhood due to the humanist actions of the Renaissance and beyond, including the developments of the Church and the actions of the modern world in the twentieth century, Led to the transformation of the Christian approach to childhood and the weakening of the evil and Dionysian child approach.The religion of Islam considers the child to be inherently good and divine, the child is Apollonian, because the child has the Spirit of God in him and is infallible and holy. But following the power of free will may be tainted with sin and carnal contamination. He needs proper care and training so that he will not be infected with evils and sins, and his divine nature will be protected from any evil. Therefore, any physical, mental or psychological harm to the child is forbidden because he is a divine deposit and carrier of God's spirit; And he must be treated with respect and dignity, and he must be fully supported in the direction of growth and excellence.
Rereading and interpreting the ideas of leading Muslim thinkers
Yahya Bouzarinejad; Mina Jahanshahi
Abstract
The concept of motherhood is the most important concepts in the relation of women. Despite the verses in the description of the quality of the relationship between femininity and motherhood, it seems that the past few decades, by considering the uniqueness of this biologic feature for women, this relationship ...
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The concept of motherhood is the most important concepts in the relation of women. Despite the verses in the description of the quality of the relationship between femininity and motherhood, it seems that the past few decades, by considering the uniqueness of this biologic feature for women, this relationship is also considered as an obvious relationship. But, by challenging the concepts of motherhood from feminist thought and thinkers, the Muslim thinkers have more and more tried to determine the Islamic values and elements about caring of the child from the Quranic interpretations. Many of the responses to feminist challenges have led to newer interpretations and even interpretations that are similar to the feminist idea. Therefore, it is necessary to analyze the various dimensions of the concept of motherhood and determine its place under these circumstances. In this article, the author, after defining and analyzing the concept of motherhood through using the comparative method , will examine the role of women in the status of the mother from the perspective of Allameh Tabataba'i and Amina Wadud.
somaye hamidi; beigom naseri; hossein farzanepour
Abstract
Knowing the issue of Iran's retardation in Qajar Era, intellectuals began to think about the causes of this, disadvantages of establishing state in Iran and considered its change a factor of advancement and booming in The West. Attempts to understanding renewal viewpoints in The West and imitating it ...
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Knowing the issue of Iran's retardation in Qajar Era, intellectuals began to think about the causes of this, disadvantages of establishing state in Iran and considered its change a factor of advancement and booming in The West. Attempts to understanding renewal viewpoints in The West and imitating it caused analyze and recognize thoughts of this group in relation to identity foundations. Some of them consider religion as the factor of retardation and decline of Iran's society against modernity and considered Islam as a disabled entity to present a noble pattern for change in political-social structure. Mostashar-Al-Doule is among the intellectuals of constitutional era and tries to adapt the modern sovereignty statements with content of Quran, and prove the modernity compatible with Islam. This paper tries to interpret and adapt the content with modern sovereignty statements based on one-word treaty. The achievement of present study indicates that the main objective of compiling one-word is attempt to present adaptation of Islam and Modernity along with native and religious content of modern sovereignty that is easy to understand based on Quran content, Islamic Sayings and focusing on comprehensive Islam Religion in relation to modern thought in The West. This research while rejecting dominant approaches of tis time, i.e. pre-constitutional era based on incompatibility of religion and modernity and utility exploitation of religion, renders a new representation of it.
Rereading and interpreting the ideas of leading Muslim thinkers
saied zahed; Maryam Hashempour Sadeghian
Abstract
Iranian Islamic revolution in 1979 provided new attitudes toward woman's social participation. The present paper is an attempt to investigate three intellectual traditions concerning women's social participation in the four recent decades. These three ways of thinking about women social status, which ...
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Iranian Islamic revolution in 1979 provided new attitudes toward woman's social participation. The present paper is an attempt to investigate three intellectual traditions concerning women's social participation in the four recent decades. These three ways of thinking about women social status, which can be considered as the most important intellectual currents in the Islamic Republic of Iran include, Islamic traditionalism, Islamic modernism, and Islamic civilization approach. This paper, using documentary method, focuses on the main components of each tradition and introduces the pattern of women's participation in society according to each of them. At the end, the paper categorizes the discussed participation patterns as family-oriented, community-oriented and progressive-oriented, and draws a comprehensive model of the theoretical approach of Islamic civilization tradition. A comparative study of these traditions indicates that the Islamic civilization approach, with systemic attitude and evolutionary orientation, provides a rather complete model for women's participation in an Islamic society.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad ali tavana; mohammad kamkari; mohammad kamkari
Abstract
Mortaza Motahari and Fatemeh Marneisi have put the issue of the Muslim woman in a modern situation in the spotlight; from a Shi'i political jurisprudence perspective and from another Islamic feminist perspective. The present paper examines the views of these two thinkers on the rights of Muslim women, ...
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Mortaza Motahari and Fatemeh Marneisi have put the issue of the Muslim woman in a modern situation in the spotlight; from a Shi'i political jurisprudence perspective and from another Islamic feminist perspective. The present paper examines the views of these two thinkers on the rights of Muslim women, and sets out questions that Motahari and Marannis regard as civil, political, and social rights for Muslim women.What are the similarities and differences between these two thinkers? Research findings show Motahhari considers a woman to be the same as the man in terms of being, thus the right to freedom of conscience and religion, the right to property, the right to education, and equal security (from social rights) and equal suffrage (from Political rights) for women with men, but due to differences in the nature of men and women, different rights with men in the field of inheritance, coverage and divorce law, the right to work (from social rights) and the right to choose The political will (for political rights) is for women. In contrast to Merannis, there is an inseparable equality between men and women, as a result of which all Muslim, social and political rights that can be given to Muslim men are also considered by Muslim women. The basis for the difference between Motahari and Maranni's views can be attributed to their different attitudes toward Islam.
Rereading and interpreting the ideas of leading Muslim thinkers
sayed saeid zahed zahedani; mahdi moghaddasi
Abstract
Review and Critisizing Mohammadreza Hakimi's Social Thoughts Abstract Mohammad reza Hakimi who is one of the thinkers of Tafkik School , has published his economical , social and political views , relying on the verses and traditions , in several books . This documentary paper will explain his idea ...
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Review and Critisizing Mohammadreza Hakimi's Social Thoughts Abstract Mohammad reza Hakimi who is one of the thinkers of Tafkik School , has published his economical , social and political views , relying on the verses and traditions , in several books . This documentary paper will explain his idea about necessity of creation of Islamic social science and humanities for establishment of Islamic state . He insists on Islamic individual's rules and regulations . His ideal society is the one that everyone either recognizes and perform her or his duties or enjoining the good and forbidding the evil by establishment of Islamic state under innocent Imam or divine erudite . His individualistic insight , cause neglecting the effects and properties of social system and as a result , causes ignoring the social rules of Islam . Keyword : Hakimi , Islam , Tafkik school , justice , poverty , society
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 ...
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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
Hojjat Davand; محمدحسین جمشیدی
Abstract
In this study, we examine the impact of the doctrine of jihad on the formation of the Islamic Revolution. So the main question is how did revolutionaries face the issue of jihad? The hypothesis shows that the method of struggle in the Islamic Revolution has been based on Islamic culture and is inspired ...
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In this study, we examine the impact of the doctrine of jihad on the formation of the Islamic Revolution. So the main question is how did revolutionaries face the issue of jihad? The hypothesis shows that the method of struggle in the Islamic Revolution has been based on Islamic culture and is inspired by the multifaceted principle of Jihad. In order to confirm the research hypothesis, firstly, the fields necessary for the struggle in each revolution have been enumerated, and then the influence of attention to jihad is mentioned in them including the Islamic Revolution. The findings of the research show that the concept of Jihad as a revolution includes all aspects of the doctrine of Jihad, including Jihad-e- Akbar, jihad-e-Asghar and armed jihad, and their manner to use is mentioned in jurisprudence and Islamic sources. Therefore, the study of the various stages of the Islamic Revolution, including the ideology, mobilization, leadership and collective action of the revolution that reveals the method of revolution, confirms that the method of struggle in the Islamic revolution is based on the doctrine of jihad.
Rereading and interpreting the ideas of leading Muslim thinkers
Abstract
Justice is a fundamental concept in Islam. Numerous thinkers have reflected upon it. The present article aims to study the meaning of justice from the perspective of Al-Farabi and Ibn Khaldun by a qualitative content analysis-based literature review, and in the end, assess their strategies of confronting ...
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Justice is a fundamental concept in Islam. Numerous thinkers have reflected upon it. The present article aims to study the meaning of justice from the perspective of Al-Farabi and Ibn Khaldun by a qualitative content analysis-based literature review, and in the end, assess their strategies of confronting injustice. It is worth noting that Al-Farabi and Ibn Khaldun belong to different historical periods, and have different views of society, class society, and humans. The goal of comparing their viewpoints is briefly focusing on their general similarities and differences. In general, these two great Islamic scholars have expressed specific philosophical points regarding justice. Considering the fact that the perspectives of these two Muslims are not limited to this world, their discourse belongs to the domain of Islamic discourse and, at times, has a divine quality. For instance, these scholars introduce justice as influenced by religion and jurisprudence, a fixed habitues of the soul; in addition, they consider absolute justice achievable only with Prophet Hood and Imam. Same as other classical philosophers, they view justice based on merits and worthiness. Al-Farabi considers justice to bear security, provided by Law. His Theory of Justice is completed with conformation of rights and the necessity of their sanction by the government. Ibn Khaldun believes social justice to mean securing the general interest, and considers it to be the basis for provision of construction and security. Therefore, the goal of this article is reviewing the meaning of justice from the viewpoints of these two Muslim scholars.
Rereading and interpreting the ideas of leading Muslim thinkers
Abstract
Today, Islamic scholars sought the cause of development of the Qur'an and Islamic Ummah are single, as the cause of Islam by the Prophet (pbuh) was achieved in a short time to disperse the pre-Islamic Arabs, cohesive nation, civilized and powerful build. These emerging power could stand up against TmdnHay ...
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Today, Islamic scholars sought the cause of development of the Qur'an and Islamic Ummah are single, as the cause of Islam by the Prophet (pbuh) was achieved in a short time to disperse the pre-Islamic Arabs, cohesive nation, civilized and powerful build. These emerging power could stand up against TmdnHay its glorious times and has for along time period was the undisputed power and profound works in all areas of society, ie economic, cultural, political, artistic rather than let it characterized as " Islamic civilization "is mentioned. Distinctive features of Islamic civilization, in every time and place that the internal dynamics of ventricular recovery capabilities and content can make it flourish. In modern times, Islamic civilization was a great reformer-long weakness in the abdominal strength that BramdhAnd prosperity. Imam Khomeini great Islamic thinkers, while mentioning the establishment of Islamic Ummah Islamic theory, to explain the causes of the challenges and problems of Muslims and Islamic civilization is. This article descriptive - analytical method tries to find answers to these questions facing the Islamic Ummah Islamic Imam Khomeini inhibited than what view? And Islamic civilizations have provided solutions to problems? The results show that, sectarianism, globalization, lack of unified leadership among Muslims, there is unjust and corrupt leaders, promoting American Islam, Muslim countries foreign dependence of the most important challenges facing the Islamic Ummah and arrogance, and self-Muslim unity and continuity of the Islamic Awakening guidelines of Imam Khomeini (RA) to meet the challenges and problems of the Muslim world.
Ali Fotovatian; SeyedSaeed Zahed Zahedani
Abstract
The first aim of this article is to present Zahed’s conceptual–operational model of freedom on the basis of Islamic thoughts. The second goal is to distinguish how freedom would run in the Islamic society according to this operational model. Finally, we will talk about the differences ...
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The first aim of this article is to present Zahed’s conceptual–operational model of freedom on the basis of Islamic thoughts. The second goal is to distinguish how freedom would run in the Islamic society according to this operational model. Finally, we will talk about the differences between this new conceptualization of freedom and the secular one. We will introduce theoretical, social and cultural dimensions of Zahed’s approach to freedom and then talk about what and how freedom would be in the individual level and the social one according to this model. In addition, to have a better understanding of freedom in Islamic society, we will compare freedom in Islamic and secular societies. This is a documentary and qualitative content analysis research. Based on our findings, Islamic freedom is a cultural concept with several layers. It will be realized an individual becomes free of anti-nature (gheir-e-fetri) hindrances and resist anti-nature social impediments. This resistance has personal and social dimensions. The personal dimension is not to let the obstructions limit her/him from inside and/or outside and then act against them in the social context not letting them to make obstructions to others. Emancipation is to arrange the social order in such a way to make people act according to their nature and avoid anti-nature hindrances. In secular societies richer people experience more freedom because of ownership right.
Gholamreza Jamshidiha; Hamzeh Nozari
Abstract
In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous ...
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In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous models of progress are not considered, and the cultural world of countries and nations is given little significance. Shariati criticizes the Western model of progress. He strives to establish a new model of progress, taking into account the cognitive and cultural layers of Iranian society, to address its issues and meet its needs. In this context, he does not view the rejection of technology and instrumental reason as the solution to overcome the limitations of the Western progress model. Instead, he proposes developing a new progress model that recognizes not only instrumental reason but also other aspects of intellect affirmed by Islam. This model also emphasizes the importance of considering each society's history and culture. Shariati's Islamic model for progress is called "Ummat," which is entirely tangible and attainable, as well as a salvific solution for humanity. The three symbols of progress in Islam are "Book," "Balance," and "Iron." Furthermore, from his perspective, progress means self-reflection, continuous return to one's religious and national identity, and the utilization of all aspects of rationality.
