Rereading and interpreting the ideas of leading Muslim thinkers
seyed mostafa Taherzadeh; Hadi Noori
Abstract
The current research seeks to reinterpret Mirza Malkam Khan’s legal reform project in the Qanun newspaper to address the question of whether his thought embodies hybridity or essentialism. It further explores the extent to which Malkam Khan’s ideas reflect the possibility of active resistance ...
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The current research seeks to reinterpret Mirza Malkam Khan’s legal reform project in the Qanun newspaper to address the question of whether his thought embodies hybridity or essentialism. It further explores the extent to which Malkam Khan’s ideas reflect the possibility of active resistance against colonialism. The research adopts an "interpretive" objective, is "fundamental" in type, and employs an "interrogative" strategy. To answer the primary research question, postcolonial theory is applied, and the Deconstruction method is used for data interpretation. The findings reveal that the binary oppositions within the text embody an imitation of the Western human experience. Malkam Khan perceives the Iranian identity of his era not as pure but as hybrid. However, this hybridity is characterized by the dominance of Western identity elements (11 instances of oppositions) over indigenous traditions (3 instances), demanding mere adaptation from the latter. Thus, his legalism project is constructed through a Eurocentric frame of reference, rendering it incapable of enabling active resistance to colonialism or Western cultural domination. Tracing elements such as his Adamiyat Project demonstrates how essentialist thought pervades Malkam Khan’s legalism. The project’s fluidity remains insufficient to destabilize binary oppositions and their hierarchies. Despite his initial claims to reconcile shari’a and progress, Malkam Khan consistently gravitates toward the stability of the West, distancing himself from the "third space" and the creation of a new hybrid identity.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad soheilsarv
Abstract
Cultural engineering is a systematic look at culture and its regulation and management, which is considered a new approach to culture. This approach, along with cultural engineering expressed by Ayatollah Khamenei, can be an effective strategy for advancing culture. The aim of this research is to achieve ...
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Cultural engineering is a systematic look at culture and its regulation and management, which is considered a new approach to culture. This approach, along with cultural engineering expressed by Ayatollah Khamenei, can be an effective strategy for advancing culture. The aim of this research is to achieve the formulation of this concept based on Ayatollah Khamenei's thought. Therefore, the research problem is what cultural engineering is and its analytical formulation in Ayatollah Khamenei's view. This article was conducted using documentary methods in the data collection stage and content analysis in data analysis. The research findings show that cultural engineering, from his perspective, includes five main categories: supervision, guidance, growth, nature, and construction of culture. These categories interact with each other in a cyclical and dynamic process and it is not possible to separate them. Cultural supervision means controlling and caring for cultural processes, cultural guidance means directing culture towards the major goals of the Islamic system, cultural growth means developing and promoting the intellectual and spiritual foundations of society, the nature of culture as an endogenous and quality-giving movement, and cultural construction means creating a new culture in line with the needs of society. By comparing Ayatollah Khamenei's perspective with the approaches of liberalism and socialism, this article shows that he offers an intermediate solution between the liberation and complete control of culture. This approach not only respects the preservation of cultural freedoms, but also, through intelligent guidance and supervision, places culture on the path to the goals of the Islamic system.
Rereading and interpreting the ideas of leading Muslim thinkers
Mohsen Amin
Abstract
The Qom Seminary experienced special conditions during the second Pahlavi era. During this period, Ayatollah Boroujerdi, on the one hand, was responsible for preserving and developing the heritage of the newly established seminary, and on the other hand, he saw himself as responsible for the consequences ...
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The Qom Seminary experienced special conditions during the second Pahlavi era. During this period, Ayatollah Boroujerdi, on the one hand, was responsible for preserving and developing the heritage of the newly established seminary, and on the other hand, he saw himself as responsible for the consequences of the non-religious or anti-religious policies of the Pahlavi state and some of its allies and even opponents.While applying the method of Historical Sociology, we attempt to explain the approach of the Shi'i authority in relation to the policies, actions, and positions of other forces by describing the Ayatollah's speech and behavior in the context of the socio-political developments.Based on the data, it becomes clear that Boroujerdi's actions, in a situation where the state, leftist intellectuals, and Baha'is were trying to remove Shi'i elements from the core of the Iranian national identity structure and replace them with their own elements, were able to adopt a policy of "reminding and negotiating" with the state, firstly, to enhance his position as a representative of the religious institution among other forces. Secondly, through the strategy of Ummatism, he was able to both consolidate the position of Shiites among the Islamic Ummah and strengthen his power domestically through establishing transnational relations. The analysis also shows that Boroujerdi's set of national and transnational actions countered the two grand plans of other forces, namely "Iran without Islam" and "Iranian Islam," and was able to provide the conditions for greater convergence of Iranians around the Islamic pillar of national identity.
Rereading and interpreting the ideas of leading Muslim thinkers
Hossein Ebrahimi; Abbas Keshavarz Shokri
Abstract
عرفان، بهعنوان یک مکتب و جریان معنوی عمیق در فرهنگ ایران، نقشی کلیدی در تحولات سیاسی و اجتماعی این سرزمین ایفا کرده است.انقلاب اسلامی ایران،نه تنها یک تحول سیاسی،بلکه ...
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عرفان، بهعنوان یک مکتب و جریان معنوی عمیق در فرهنگ ایران، نقشی کلیدی در تحولات سیاسی و اجتماعی این سرزمین ایفا کرده است.انقلاب اسلامی ایران،نه تنها یک تحول سیاسی،بلکه یک بیداری معنوی وتحول درونی بود که در آن روح عرفانی و فلسفی متجلی شد.از این رو درک ارتباط عرفان و انقلاب اسلامی میتواند منجر به شناختی جامع از ابعاد مختلف انقلاب و تأثیرات آن بر جامعه شیعی و ایران گردد.سید مرتضی آوینی، به عنوان یکی از نخبگان فکری این دوره، با نگاهی عمیق و عارفانه به این پدیده پرداخته است. هدف این مقاله،بررسی رویکردآوینی به انقلاب اسلامی از منظر عرفان و دینمداری است،تا نشان دهدچگونه این رویکرد میتواند به فهم عمیقتری از انقلاب و پیامهای آن منجر شود.چارچوب نظری این تحقیق بر مبنای اندیشههای عرفانی شکل گرفته است.آوینی بر این باور است که انقلاب اسلامی،تجلی عشق الهی وجستجوی حقیقت است که در آن،مردم با فطرت خویش به سمت خداوند بازگشته و در پی تحقق ارزشهای الهی برآمدهاند.روش کار این مقاله،تحلیلی و توصیفی است و ابزارهای جمعآوری داده ها،فیش برداری از سه اثر شهید آوینی،آغازی بر یک پایان ،حلزون های خانه به دوش و حکومت فرزانگان است.برای درک بهتر از مفاهیم عرفانی درآثار آوینی از تفسیر متون استفاده شده که این امر به شناسایی پیوندهای میان اندیشههای عرفانی و انقلاب کمک کردهاند.نتایج این پژوهش نشان میدهد که رویکرد عرفانی آوینی نه تنها انقلاب اسلامی را متفاوت از سایر انقلاب های رخ داده در جهان می داند، بلکه با تاکید بر عناصر رویکرد عرفانی خود شامل:تحول درونی،توحید،تقابل عشق و عقل و لقاء الله به ما یادآوری میکند که انقلاب،فراتراز یک تغییر سیاسی،یک سفر معنوی وعرفانی است.آوینی با اشاره مراحل سیروسلوک عرفانی در سیاست:خودآگاهی،هجرت،جهاد و ولایت به ما میآموزد که انقلاب اسلامی فرصتی برای بازگشت به خویشتن و درک عمیقتر از معنا و هدف زندگی است.
Rereading and interpreting the ideas of leading Muslim thinkers
seiedmohsen mollabashi; faeze kamali
Abstract
The emergence of various social and cultural issues in Islamic Iran in many decades and centuries has caused many thinkers from different theoretical perspectives and with different scientific frameworks to describe, analyze and explain this fundamental and wide-ranging problem and provide various solutions ...
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The emergence of various social and cultural issues in Islamic Iran in many decades and centuries has caused many thinkers from different theoretical perspectives and with different scientific frameworks to describe, analyze and explain this fundamental and wide-ranging problem and provide various solutions to improve the situation. Ali Shariati is one of the thinkers who has analyzed this issue from the perspective of the decline of Muslims, because his approach to Islam is influenced by his sociological and historical education. In response to the fundamental question of what was the reason for the decline of Muslims, Shariati first raises the issue of distancing himself from true Islam, then deals with the causes of deviation from it and its role in the decline of Muslims, and finally, provides solutions for returning to true Islam. In his opinion, among the various causes and factors that have led to deviation from true Islam, the change in the ideology of Islam is the main and most fundamental cause, and as a result, returning to the ideology of Islam is the most difficult solution and the main responsibility for it lies with the intellectuals. The method of this research is to study a library whose purpose is
Rereading and interpreting the ideas of leading Muslim thinkers
Nematollah Karamollahi
Abstract
This article undertakes a critical rereading of Nasir al-Din Tusi’s conception of civil science, seeking to advance a layered and multidimensional understanding of "the social" through a descriptive-analytical approach. The study reveals that, within Tusi’s philosophical framework, civil ...
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This article undertakes a critical rereading of Nasir al-Din Tusi’s conception of civil science, seeking to advance a layered and multidimensional understanding of "the social" through a descriptive-analytical approach. The study reveals that, within Tusi’s philosophical framework, civil science - categorized under practical wisdom - concerns itself with conscious and voluntary human actions. Depending on the ontological origins of these actions, three distinct modalities of civil science may be identified. When human actions arise from the innate essence and nature of humanity, the resultant epistemological framework constitutes wise civil science, characterized by permanence, a reliance on demonstrative reasoning (burhan), and the production of the foundational stratum of social knowledge. When actions are grounded in the normative authority of prophets and Imams, religious civil science emerges, whose epistemic methodology is based on ijtihad. Alternatively, when human actions are shaped by social conditions and contractual arrangements, the resulting field of inquiry aligns with empirical civil science, which entails a pragmatic engagement with historical realities, the pursuit of collective interests, and the mitigation of harm. According to Tusi’s scientific-cognitive model, "the social" exhibits a dual-layered structure—comprising fixed and mutable dimensions—and social knowledge itself is conceived as a dynamic and processual movement across these layers.
Rereading and interpreting the ideas of leading Muslim thinkers
Tahereh Sharif; Ebrahim Barzegar; MohammadBagher Khorramshad,; Nafisesadat Ghaderi
Abstract
Civil friendship among human beings is a noble virtue, a prerequisite for human flourishing, and a defining characteristic present since the dawn of history. As Carl Schmitt asserts, the essence of politics lies in the friend-enemy distinction, inherently inciting conflict. In recent centuries, discourses ...
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Civil friendship among human beings is a noble virtue, a prerequisite for human flourishing, and a defining characteristic present since the dawn of history. As Carl Schmitt asserts, the essence of politics lies in the friend-enemy distinction, inherently inciting conflict. In recent centuries, discourses of hostility have expanded within the Islamic world, with movements such as Wahhabism and jihadist-takfiri factions exemplifying this tendency. Given that conflict appears foundational and that one of the main responsibilities of politics is conflict resolution through friendship, this study aims to conceptualize and advance the idea of a "politics of friendship" in Iran and across Muslim societies. To this end, the thought of Khwaja Nasir al-Din Tusi—an influential thinker from the Islamic Golden Age—is revisited. Tusi emphasized love in political thought, considering it superior to justice, and offering great potential for grounding a politics of friendship. The findings suggest that Tusi's political philosophy can be adapted to contemporary contexts through a theoretical model of political and civil friendship. This model incorporates insights from Western thinkers such as Hannah Arendt and Jacques Derrida, as well as elements from the thought of Imam Khomeini.
Rereading and interpreting the ideas of leading Muslim thinkers
ghorban elmi; Sedigheh abriishamkar
Abstract
Abu Rayhan al-Biruni (973–1048 CE) stands out as one of the few Muslim scholars who approached religious studies with notable innovation. A distinguishing feature of his scholarship is his phenomenological method in understanding diverse religious traditions. Given the significance of examining ...
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Abu Rayhan al-Biruni (973–1048 CE) stands out as one of the few Muslim scholars who approached religious studies with notable innovation. A distinguishing feature of his scholarship is his phenomenological method in understanding diverse religious traditions. Given the significance of examining his theological perspective—particularly within the framework of the phenomenology of religion—and the lack of focused research in this domain, the present study aims to explore his theological views and his method of engaging with various religions. Using a comparative approach, this research draws upon al-Biruni’s major works and his most significant contributions to the study of religion, alongside contemporary scholarship analyzing his perspectives. The findings suggest that al-Biruni’s religious approach closely parallels modern methodologies in the study of religion, especially in the field of religious phenomenology. He undertook a cautious and objective comparative analysis of religions, consciously avoiding bias. In his encounters with the "religious other," al-Biruni adopted an empathetic and non-judgmental stance, striving to understand each religion from the standpoint of its adherents. He viewed truth as a pluralistic concept, accessible to all of humanity, and regarded all religions as potential paths to salvation.
Rereading and interpreting the ideas of leading Muslim thinkers
somaye borzoo Isfahahni; roohullah shahidi; Ali Rad
Abstract
Sayyid Jamal al-Din al-Asadabadi was a prominent intellectual of the modern era, active during a period marked by foreign domination over Islamic lands and widespread socio-political upheaval among Muslim societies. His approach to Qur’anic interpretation signaled the emergence of a socio-reformist ...
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Sayyid Jamal al-Din al-Asadabadi was a prominent intellectual of the modern era, active during a period marked by foreign domination over Islamic lands and widespread socio-political upheaval among Muslim societies. His approach to Qur’anic interpretation signaled the emergence of a socio-reformist paradigm—commonly described as contemporary, guidance-oriented, and educational in nature—which significantly influenced subsequent exegetes. This study aims to extract and analyze Qur’anic references and insights within Sayyid Jamal’s writings to reconstruct his vision of Qur’anic thought concerning the foundations of civilizational progress and the attributes of a reformed Ummah. Employing an analytical-descriptive methodology, the research demonstrates that Sayyid Jamal viewed the early Islamic Ummah as a model of spiritual and social excellence. He endeavored to revive this ideal by reinterpreting Qur’anic verses and identifying the key drivers of national advancement. The study ultimately proposes fifteen principles for achieving an ideal Ummah, classified into theoretical and practical dimensions. Central to Sayyid Jamal’s thought is the pivotal role of Qur’anic scholars and exegetes, who, beyond intellectual and theoretical competence, are called to active societal engagement. These scholars must first comprehend the pressing challenges facing their communities and then strive to address them across political, educational, and social arenas.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad nezhadiran; Rozhan Hesamghazi
Abstract
This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will ...
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This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will explain the two distinct political and philosophical approaches that characterize Iranian intellectuals' responses to the dominance of Western culture and civilization in Iranian society, and evaluate and compare their strategies for addressing this situation. An analytical-comparative method has been employed in this research. By applying this approach, the study seeks to analyze the concept of Westernization in the intellectual literature of these two intellectuals and examine the relationship between their intellectual origins and intellectual frameworks, highlighting their fundamental distinctions. The main finding of this research indicates that the primary difference in the concept of Westernization between Al-Ahmad and Shaygan is rooted in their divergent philosophical and political approaches when examining the relationship between modern Western civilization and non-European civilizations. The general result reveals that Al-Ahmad's political and economic approach has led to a post-colonial interpretation of Westernization, while Shaygan's philosophical view, grounded in an ontological critique of modernity, has guided his perspectives toward post-modern attitudes.
Rereading and interpreting the ideas of leading Muslim thinkers
Mohammad Malekzadeh
Abstract
Shia and Sunni scholars unanimously emphasize the necessity of defending the independence of Islamic lands, a principle deeply rooted in Islamic jurisprudence, particularly in discussions on jihad. This issue has garnered heightened attention in situations where the sovereignty of Muslim territories ...
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Shia and Sunni scholars unanimously emphasize the necessity of defending the independence of Islamic lands, a principle deeply rooted in Islamic jurisprudence, particularly in discussions on jihad. This issue has garnered heightened attention in situations where the sovereignty of Muslim territories faces external threats. Islamic jurists have historically addressed such challenges through the issuance of treatises, statements, and jihadi fatwas. Seyyed Ali Tabatabaei, a prominent Islamic jurist, prioritized the preservation of religion and the independence of Islamic societies across social and political domains. This study aims to analyze Tabatabaei’s political thought and strategies in confronting crises that endangered the autonomy of Iran and other Islamic nations under colonial pressures. Key crises included the rivalry among colonial powers for territorial expansion, Russian aggression against Iran, and the emergence of deviant religious sects supported by colonial forces, which threatened the unity and cohesion of Islamic societies. Using a descriptive-analytical approach based on library research, this paper examines the intellectual foundations of Seyyed Ali Tabatabaei’s thought and his strategies for countering these crises. The findings underscore his emphasis on resistance and jihad as pivotal strategies to safeguard the independence and liberation of Islamic societies from colonial domination.
Rereading and interpreting the ideas of leading Muslim thinkers
Hossein Hajmohammadi
Abstract
One of the important topics in the philosophical schools of social sciences is human civility. The main issue of this article is the explanation of Javadi Amoli's theory about Human civility. In this article, by referring to his works and using the library method, the following results have been obtained: ...
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One of the important topics in the philosophical schools of social sciences is human civility. The main issue of this article is the explanation of Javadi Amoli's theory about Human civility. In this article, by referring to his works and using the library method, the following results have been obtained: According to the theory of the physicality of occurrence and the spirituality of survival, man is first a physical being, then with gradual movement in his essence, he becomes a spiritual being. Although humans benefit from a common single origin in the occurrence, but in survival, they are transformed into many types according to their movement type. Javadi Amoli considers human civility to be the result of one of the steps in the essential movement of man. He puts human and their actions into several categories based on their essential movement: the first; Natural savagery and animal behavior, Second; Mutual recruitment and interaction, Third: Fair employment and act based on reason, fourth; Sacrifice and benevolence and Action based on divine innate. Javadi Amoli considers serving others as a result of human nature. He believes that man is social by divine innate, but he is savage based on his nature.
Rereading and interpreting the ideas of leading Muslim thinkers
peyman zanganeh; Seyyed Hossein Athari; Reza Nasirihamed; Ruhollah Islami
Abstract
Depicting the relationship between religion and modernity in the changing world caused by the modern crashing waves, which sweep away all religious values and beliefs at a high speed, has been one of the tasks of the new religious thinkers. This trend has always tried to provide an up-to-date reading ...
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Depicting the relationship between religion and modernity in the changing world caused by the modern crashing waves, which sweep away all religious values and beliefs at a high speed, has been one of the tasks of the new religious thinkers. This trend has always tried to provide an up-to-date reading of religion by re-reading religious propositions in accordance with the evolving conditions caused by modern affairs. "Mehdi Bazargan" and "Ali Shariati" are two Iranian modern thinkers who have tried to determine the position of the religious subject in the new era based on the reinterpretation of traditional foundations in interaction with the new era. Using two narratives of authoritarianism and dialogue-centered relationship between subject and authority as a theoretical approach and qualitative content analysis method, this article has examined and explored the opinions of Bazargan and Shariati. The findings of this research indicate that the method of each of them had differences from another method; Concerned about providing a definition of traditional religious foundations that is compatible with the modern world, Bazargan tried to provide more space for the subject. On the other hand, Shariati, by emphasizing an ideological reading of Shi'ism, aimed to remove the subject from the control of traditional authority and emphasize her humanity even while remaining loyal to traditional teachings.
Rereading and interpreting the ideas of leading Muslim thinkers
Yahya Bouzarinejad; majid ahmadpour
Abstract
Attention to architecture in the thought of Akhwan al-Safa is based on the recognition of the place of geometry and numbers in their intellectual system. Akhwan al-Safa believes that geometry and numbers have priority over all other sciences. Their approach to geometry and architecture is such that it ...
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Attention to architecture in the thought of Akhwan al-Safa is based on the recognition of the place of geometry and numbers in their intellectual system. Akhwan al-Safa believes that geometry and numbers have priority over all other sciences. Their approach to geometry and architecture is such that it gives an identity of It is considered to be the accessories of their thought, therefore it is placed in the opposite point of modern and postmodern architecture, which, relying on the foundations of positivist philosophy, create works whose identity is obvious. propose that it displays the function of inducing pure mystical concepts such as the annihilation of multitudes in unity, and in the form of a symbolic language, conveys high Islamic concepts, some geometric shapes and some numbers in the intellectual system of the Brotherhood have a special value and property The forms do not have this characteristic, in the upcoming research, the criteria of Islamic architecture will be examined first, and then the Brotherhood's thought will be investigated and a correlation between the Brotherhood's thought and Islamic architecture will be made, in this research, with the descriptive and analytical method of library sources, The works of Akhwan al-Safa will be examined and the research questions will be answered.
Rereading and interpreting the ideas of leading Muslim thinkers
HAMIDREZA MONIRI
Abstract
The issue of drawing an ideal situation On the way to worship in the Islamic society is essential from the point of view of martyr Motahari, whose works have been approved by the imams of the Islamic Revolution in terms of accuracy and richness of content. For this purpose, This research article is an ...
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The issue of drawing an ideal situation On the way to worship in the Islamic society is essential from the point of view of martyr Motahari, whose works have been approved by the imams of the Islamic Revolution in terms of accuracy and richness of content. For this purpose, This research article is an attempt to Based on Spriggans' theoretical framework To examine the indicators of the ideal situation On the way to worship in the Islamic society Based on the view of Martyr Motahari. For this purpose and with the text-to-text interpretation method as an operational method, Different levels of people were divided in three categories: The best people to God - the good ones - the hellish. Then based on this division The most important crisis in worship To be hellish is to be human And the reasons for the crisis in the direction of worship are: a. Just looking at the affairs of this world B: Not accepting the hereafter. The favorable situation in the direction of worship occurs when a person will reach the rank and status of the good ones and The best people to God.The solutions to solve this crisis are: In the formation of Islamic society as an institution and strengthening the status of geniuses as important people in society, Every useful knowledge of the Islamic society centered on the Qur'an and the Sunnah of the Prophet of Islam and Ijtihad are the sources of the model of the Islamic society in the direction of worship in the Islamic society. The ultimate goal of the Islamic society in the direction of worship in the Islamic society is the need for coordination in the development of human values and bringing man to divine perfection. The dimensions in which the Islamic society can work to achieve the aforementioned goal are in the three core parts of the Islamic religion, which are: beliefs, ethics, and jurisprudence.
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
mohammad dadseresht; nafise moghise
Abstract
The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but ...
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The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but little has been achieved. Muslim scholars have also sought to explain the essence of society by identifying the relevant words in the Holy Qur'an and identifying the characteristics of the words, but this does not seem to be useful either. This article, while explaining and criticizing the definitions of society from the perspective of Qur'anic thinkers, seeks to find out the definition of society from the perspective of the Holy Qur'an. The Holy Qur'an summarizes the common point which leads to the emergence of society in the word of “Wilayah” and mentions a kind of transcendental relationship between individuals based on faith or infidelity and their related actions, referred to in this study as social guardianship. The present article, which has been documented in a descriptive-analytical and inferential way with an inferential interpretation method, argues that in explaining what society is, the Qur'an first considers the essence of society spiritual and not dependent on geography, tribe, race, and language and secondly, according to the Holy Qur'an, society refers to a set of human beings who together have a social guardianship based on vision and actions consistent with faith or disbelief.
Rereading and interpreting the ideas of leading Muslim thinkers
Ahmad Jahani Nasab
Abstract
This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio ـ political point of view based on Spriggans’ model. Therefore, the research question is: How did Avicenna and Ibn Khaldun think about the idea of Utopia and what ideal solution did they propose to get rid of its crises? ...
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This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio ـ political point of view based on Spriggans’ model. Therefore, the research question is: How did Avicenna and Ibn Khaldun think about the idea of Utopia and what ideal solution did they propose to get rid of its crises? Using the descriptive ـ analytical method, as well as library resources, the researcher found out that in an effort to create a link between politics and prophecy, Avicenna considered the crisis to be a lack of centralized national power, which in turn led to a lack of prophetic policy and proper implementation of sharia laws. Proposing the Utopia, he considered a prophetic political law as the best system, in which the prophet or his successor is at the forefront. His Utopia includes reconciliation of religion and philosophy, linking politics with sharia, and maintaining the unity of the Muslim community through the philosopher ـ prophet concentrated power. In fact, proposing of Utopia from the socio ـ political perspective was based on the divine nature of man and the maximum role of government in the felicity and salvation of citizens in this world and hereafter. However, in Ibn Khaldun’s point of view, formation and expansion of powerful and vast governments are related to origin of religious principles and the role of religion in the lifespan of the states. He considers the state a fluid and declining phenomenon that, like humans, has a natural lifespan from its emergence to its decadence. Given that, in addition to tribal solidarity (Asabiyyah), religious solidarity can strengthen governments.
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 ...
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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.
Rereading and interpreting the ideas of leading Muslim thinkers
Fereshte Abolhassani niaraki
Abstract
The purpose of this article is to investigate the role and influence of wisdom, thinking-centeredness, and rationality in the design of utopia according to Farabi's theory as one of the main underlying factors in designing utopia (in moral dimensions). In addition, the character of the influence of rationalism ...
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The purpose of this article is to investigate the role and influence of wisdom, thinking-centeredness, and rationality in the design of utopia according to Farabi's theory as one of the main underlying factors in designing utopia (in moral dimensions). In addition, the character of the influence of rationalism on the ethics of societies, which has been investigated in Farabi’s moral legacy, is analyzed. The article uses an analytical-rational methodology that employs various conceptual, propositional, and system analyses. Farabi has described society as a structure or system and an ordered set, and his discussions refer to a collective order comparable to that of the cosmos. Accordingly, to create a more ideal society, some thinkers have argued that reason and logic are the most important factors, not only for individuals and their moral values, but for the entire system as a whole. This is reflected in the qualities of the Utopian leader (who possesses the maximum level of rationality) and the citizens’ morality. In order to attain their ideal state and become the epitome of virtue, citizens must use their intellect (nous) to make consistent and long-lasting judgments and evaluations. The intellectual virtues that result from practical reason are intended for both citizens and their domestic and public affairs, and both individual and social happiness depend on wisdom. However, reason and rationality are not the only factors that contribute to the health and contentment of citizens and society, but they are the most crucial ones that generate additional elements.
Rereading and interpreting the ideas of leading Muslim thinkers
Ali Ghanbari Barzian
Abstract
Backwardness and lack of development is one of the primary concerns of all Muslim thinkers, including Hanafi and Ardakani, and each of them offered a variety of explanations and contributing factors. Understanding the scope and reality of the Islamic world and posing the appropriate query are more important ...
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Backwardness and lack of development is one of the primary concerns of all Muslim thinkers, including Hanafi and Ardakani, and each of them offered a variety of explanations and contributing factors. Understanding the scope and reality of the Islamic world and posing the appropriate query are more important than the solution and what should be done. Using the qualitative analysis method described in this article, Hanafi and Davari Ardakani collected the essential data and information from books, articles, and other written sources and compilations. The importance of understanding the West and its modernity and culture is emphasized in the works of Davari and Hanafi, who believe that a significant portion of the problems confronting Islamic societies are the result of the incorrect design and imitation of the cultural and philosophical foundations of Western modernity. In certain periods of modern history, this resulted in the field of philosophical and political thought in the Islamic world being regarded as the most crucial path forward for Islamic societies in the plan for cognitive reconstruction of the Islamic world. According to Hanafi, the most significant factors of degeneration are the categories of reconstruction of Islamic religious epistemological foundations, dogmatism and self-righteousness, the superiority of transferable sciences over rational sciences, the rule of enlightened attitude, nationalism, and the absence of a rational approach to the Quran. Ardakani’s evaluation also identifies the lack of a development policy and a critical philosophy as obstacles to development.
Rereading and interpreting the ideas of leading Muslim thinkers
Azra Akbari; qasem zaeri
Abstract
"The idea of unity" was formed among Muslim elites from the beginning of the confrontation of Muslims with colonial modernity. Imam Khomeini (RA) as one of the most important preachers of this thought, from a forward-looking perspective, has a special plan for the administration of the Islamic world ...
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"The idea of unity" was formed among Muslim elites from the beginning of the confrontation of Muslims with colonial modernity. Imam Khomeini (RA) as one of the most important preachers of this thought, from a forward-looking perspective, has a special plan for the administration of the Islamic world in the post-Unification period. In this article, while considering the political and social conditions governing the Islamic world after the collapse of the Ottoman Empire, we will examine and explain two issues: First, what is the Islamic unity from Imam Khomeini's point of view and how will it be realized? Then, if this union is realized, what is the model for managing it. Finally, the dimensions of the idea of forming an Islamic state with free and independent republics as a model for the administration of the Islamic world in the post-unification stage have been explained and examined, which gives an image of a union with a confederal system. In this research, data collection and analysis have been done by using documentary method and historical analysis."The idea of unity" was formed among Muslim elites from the beginning of the confrontation of Muslims with colonial modernity. Imam Khomeini (RA) as one of the most important preachers of this thought, from a forward-looking perspective, has a special plan for the administration of the Islamic world in the post-Unification period. In this article, while considering the political and social conditions governing the Islamic world after the collapse of the Ottoman Empire, we will examine and explain two issues: First, what is the Islamic unity from Imam Khomeini's point of view and how will it be realized? Then, if this union is realized, what is the model for managing it. Finally, the dimensions of the idea of forming an Islamic state with free and independent republics as a model for the administration of the Islamic world in the post-unification stage have been explained and examined, which gives an image of a union with a confederal system. In this research, data collection and analysis have been done by using documentary method and historical analysis.
Rereading and interpreting the ideas of leading Muslim thinkers
saeid muhammadpour; Seyyed Hamidreza Mirazimi; Behrouz Muhammadimunfared; Hossein Hashemnezhad
Abstract
The relationship between knowledge and value is a subject of interest within the realm of transethics. To that end, Soroush has put forth the theory of knowledge and value separation. The purpose of this article is to delineate the fundamental components of Soroush’s theory through the application ...
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The relationship between knowledge and value is a subject of interest within the realm of transethics. To that end, Soroush has put forth the theory of knowledge and value separation. The purpose of this article is to delineate the fundamental components of Soroush’s theory through the application of descriptive-analytical methodology. Five factors, according to the research findings, influenced Soroush’s conception of this notion: adhering to positivists’ definitions and differentiations of sciences; the notion that the deduction of “must” from “is” violates the principles of logic; believing that values are nothing more than credits; consider scientific ethics to be an impersonal branch of ethics; the conviction that scientific ethics and determinism are inextricably linked. As evidenced by the research findings, deriving “oughts” from “beings” does not necessitate a connection between knowledge and value; rather, it enables the development of ethics through reliance on facts (beings) rather than determinism and impersonality. In reality, the moral provisions are the same necessity that exists between human action and its consequences. Science can also encompass non-experimental knowledge; it comprises experimental knowledge as well as intellectual, mystical, narrative, and philosophical knowledge.
Rereading and interpreting the ideas of leading Muslim thinkers
Alireza Mohseni Tabrizi; Gholamhosein Rohi; Seyed Abedin Bozorgi
Abstract
Although Farabi did not explicitly identify himself as a social psychologist, thematic analysis and interpretation of his writings and works reveal an obvious similarity and synonymy between certain of his points of view, connotations, and departure points and those found in social psychological contexts. With ...
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Although Farabi did not explicitly identify himself as a social psychologist, thematic analysis and interpretation of his writings and works reveal an obvious similarity and synonymy between certain of his points of view, connotations, and departure points and those found in social psychological contexts. With this in mind, the primary objective of this article is to unveil those concealed facets of Farabi's idea and thought that, in a social psychological sense, contrast and resemble other such ideas and thoughts. We utilized a combination of thematic analysis and technical analysis of triangulation in order to achieve this objective. The information was collected from a vast array of credible sources, including six books authored by Farabi and articles and commentary pertaining to his ideas and works. The data's validity was validated in accordance with the standards suggested by Lingen and Goba. The methodology employed for data processing and interpretation was Strauss's three-stage data coding technique. Open coding, axial coding, and selective coding established the framework for deconstructing, analyzing, conceptualizing, and classifying the data, as well as identifying the most significant themes, in accordance with this methodology. Individual themes constitute components of a thematic field in the context of thematic analysis. The thematic field comprises all data that are considered materially relevant or germane to the theme and serve as the foundation or foreground from which the theme itself emerges as the focal point. Consequently, the following ten primary themes emerged as a result of thematic analysis:Elme Madanieh (science of expected behavior);Nature of man;Collectivism vs individualism;Social nature of man and his needs for association/ cooperation;Homogeneity of society and organism;Type of communities and societies;Group impact and its role in socialization of individual;Normlessness and deviant behavior;Protective and risk factors;Leadership and characteristic of good leader.
Rereading and interpreting the ideas of leading Muslim thinkers
Mahdi Abbasi Shahkooh; abbas keshavarz
Abstract
The Islamic revolution that transpired in Iran posed a difficulty for the theorists of the revolution in their way of thinking. Revolutions of the past were either predicated on modernity or did not oppose it; they consisted of simple uprisings of the peasant or worker multitudes against the owners of ...
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The Islamic revolution that transpired in Iran posed a difficulty for the theorists of the revolution in their way of thinking. Revolutions of the past were either predicated on modernity or did not oppose it; they consisted of simple uprisings of the peasant or worker multitudes against the owners of property and power. However, during the Islamic revolution, the populace, leadership, slogans, and ideology were all in good standing with Shiite Islam. “Hossein Kechoyan” is the name of one of the philosophers who has contributed to the study of jihadi Islam. “The nature, reflection, and obstacles of the Islamic Revolution in the thought of Hossein Kechuyan” is the subject of this article. By employing the text hermeneutic method and documental information collection, an effort is made to comprehend the Islamic revolution theory and the progression of Quechuan history. The hermeneutic approach employed in the article revealed that Kechuyan believed that the Islamic revolution brought about a paradigm shift in the definition of revolution; its religious and cultural character contributed to its ability to dominate history; and as a result, it is regarded as one of the greatest revolutions. Because the great revolutions, by virtue of their civilizational essence, possess the capacity to exert influence over subsequent revolutions and alter the methodologies and demands of the movements. The article’s novelty lies in its examination of an Iranian theorist specializing in revolutionary theory.
