University Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923the recognition of "self" and "another" in the thought of Jalal al-Ahmadthe recognition of "self" and "another" in the thought of Jalal al-Ahmad9348471210.22059/jstmt.2021.286951.1290FAAnoosheDarbandiDepartment of Political Sciences, Khuzestan Science and Research Branch, Islamic Azad University, Ahvaz, Iran.
Department of Political Sciences, Ahvaz Branch, Islamic Azad University, Ahvaz, IranAliakbarAminiIslamic Azad University, Central Tehran Branch, Faculty of Political ScienceHamedAmerigolestaniDepartment of Political Sciences, Ahvaz Branch, Islamic Azad University, Ahvaz, IranHamedMohagheghniaDepartment of Political Sciences, Ahvaz Branch, Islamic Azad University, Ahvaz, IranJournal Article20210206The Genesis of theoretical structure of modern human beings is to be found in differentiating between doxa and Truth. In fact this is the distinguishing Truth form doxa in one hand and objectivity from subjectivity in other hand that identifies modern way of thinking from pre-modern thinking one. This is to be identified totally intuitive in its mental layers. Consciousness is something Absolut in the, mystical way of thinking which is completely transits from "self" or an original past. While in modern way of thinking objects are the points of doubt and investigation In mystical way of thinking, only to the extent that it is the object allows objects are known and this is the object that imposes the myth of subjection. It is important to Recognize the later as an illogical pre-systematic mystical way of thinking in Iranian’s Intellectual history. A glance at Iranian intellectuals will disclose an effort to recognize the identity of "themselves" versus "the other”. The present article attempts to recognize and express the relation between the mythical mentality governing Jalal al-Ahmad's idea and his "self" concept and seeks to show that the allegoric mythical mentality in defining "self" versus "another" is a kind of agonistic encounter. In Jalal’s Account of such a relationship The West/"Other" has a deep conflict with "self" that cannot be ignored and, of course, cannot be eliminated.The Genesis of theoretical structure of modern human beings is to be found in differentiating between doxa and Truth. In fact this is the distinguishing Truth form doxa in one hand and objectivity from subjectivity in other hand that identifies modern way of thinking from pre-modern thinking one. This is to be identified totally intuitive in its mental layers. Consciousness is something Absolut in the, mystical way of thinking which is completely transits from "self" or an original past. While in modern way of thinking objects are the points of doubt and investigation In mystical way of thinking, only to the extent that it is the object allows objects are known and this is the object that imposes the myth of subjection. It is important to Recognize the later as an illogical pre-systematic mystical way of thinking in Iranian’s Intellectual history. A glance at Iranian intellectuals will disclose an effort to recognize the identity of "themselves" versus "the other”. The present article attempts to recognize and express the relation between the mythical mentality governing Jalal al-Ahmad's idea and his "self" concept and seeks to show that the allegoric mythical mentality in defining "self" versus "another" is a kind of agonistic encounter. In Jalal’s Account of such a relationship The West/"Other" has a deep conflict with "self" that cannot be ignored and, of course, cannot be eliminated.https://jstmt.ut.ac.ir/article_84712_ab8befc4db5b62d8d2bf0c2f9ccdb129.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923Principles of intercultural communication in Ayatollah Khamenei's thoughtPrinciples of intercultural communication in Ayatollah Khamenei's thought35568471310.22059/jstmt.2021.309988.1392FAHassanYousefzadehfaculty member at Al-Mustafa International UniversityJournal Article20210520The 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.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.https://jstmt.ut.ac.ir/article_84713_74c6b0cef2b73bba9ac5310a4bec5b4d.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923The place of reason in interpretation from the perspective of Ayatollah Fazel LankaraniThe place of reason in interpretation from the perspective of Ayatollah Fazel Lankarani57778471410.22059/jstmt.2021.312901.1417FASeyede SaeedehGharaviAssistant professor at the University of Qom, Qom, IranJournal Article20210309Origin of Intellect in interpretation from the perspective of Ayatollah Fazel Lankarani<br />Abstract <br /><br />Interpretation means discovering the practical substance and expressing God's intention from the verses of the holy Qur'an, depending on matters that have been determined by the commentators, although in some cases they are in dispute. "Intellect" and "rational perceptions" are among the cases that are considered to be the most important sources of interpretation by some people and by others , do not have the necessary competence to understand the divine meaning. <br />This article is devoted to examining the views of the contemporary Quranic scholar Ayatollah Fazel in this regard. From this perspective, the correct interpretation is based on the three main elements of "appearance of verses", "expression of the infallibles" and " Intellect". Ayatollah Fazel considers "intellect" in the discovery of the divine meaning to be prior to the first two pillars, calling it a definite symmetry of verses, which on the one hand sometimes rules the non-appearance of the word in understanding the divine meaning, and on the other hand, it considers the Intermediary evaluation of narrations and its validation to be on conditional of<br />rational ruling.Origin of Intellect in interpretation from the perspective of Ayatollah Fazel Lankarani<br />Abstract <br /><br />Interpretation means discovering the practical substance and expressing God's intention from the verses of the holy Qur'an, depending on matters that have been determined by the commentators, although in some cases they are in dispute. "Intellect" and "rational perceptions" are among the cases that are considered to be the most important sources of interpretation by some people and by others , do not have the necessary competence to understand the divine meaning. <br />This article is devoted to examining the views of the contemporary Quranic scholar Ayatollah Fazel in this regard. From this perspective, the correct interpretation is based on the three main elements of "appearance of verses", "expression of the infallibles" and " Intellect". Ayatollah Fazel considers "intellect" in the discovery of the divine meaning to be prior to the first two pillars, calling it a definite symmetry of verses, which on the one hand sometimes rules the non-appearance of the word in understanding the divine meaning, and on the other hand, it considers the Intermediary evaluation of narrations and its validation to be on conditional of<br />rational ruling.https://jstmt.ut.ac.ir/article_84714_d4f35d5eed406f74ff765deaaa5d4533.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923The capacity of Allameh Tabatabai's credit idea to produce humanities And its requirementsThe capacity of Allameh Tabatabai's credit idea to produce humanities And its requirements791058471510.22059/jstmt.2021.312021.1409FAHassanKheiriAssociate Professor of Islamic Azad UniversityJournal Article20210331The capacity of Allameh Tabatabai's credit idea to produce humanities<br /><br />Criticism of the humanities and the validity of its theorems are fundamental issues that Despite its antiquity, it is still a matter of debate.<br />Allameh Tabatabai is one of the thinkers who criticized the infrastructures of these sciences by presenting credits. Allameh by dividing credits into fixed and variable and Pre-community and post-community credits based the structure of knowledge on realism and the consideration of science beyond culture<br />This confrontation with his students, such as Shahid Motahari, continued with the discussion of nature<br />In this article, we intend to explain the etebariuat of Allameh Tabatabai And combining it with the belief in human nature(fetrat) to evaluate the humanities In different forms of Approach Including existentialist and Marxist approaches. Recognition of the realm of real and credit)etebari), Distinguishing the innate approach from the cultural and the requirements Acknowledgment of the nature and existence of the realm of real credit. And before the Community And committed humanities It is one of the topics that It has been investigated in This articleThe capacity of Allameh Tabatabai's credit idea to produce humanities<br /><br />Criticism of the humanities and the validity of its theorems are fundamental issues that Despite its antiquity, it is still a matter of debate.<br />Allameh Tabatabai is one of the thinkers who criticized the infrastructures of these sciences by presenting credits. Allameh by dividing credits into fixed and variable and Pre-community and post-community credits based the structure of knowledge on realism and the consideration of science beyond culture<br />This confrontation with his students, such as Shahid Motahari, continued with the discussion of nature<br />In this article, we intend to explain the etebariuat of Allameh Tabatabai And combining it with the belief in human nature(fetrat) to evaluate the humanities In different forms of Approach Including existentialist and Marxist approaches. Recognition of the realm of real and credit)etebari), Distinguishing the innate approach from the cultural and the requirements Acknowledgment of the nature and existence of the realm of real credit. And before the Community And committed humanities It is one of the topics that It has been investigated in This articlehttps://jstmt.ut.ac.ir/article_84715_c68841175de74c0d74c4466b3c9b441a.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923The place of justice in Khaghani's poemsThe place of justice in Khaghani's poems1071378471610.22059/jstmt.2021.305783.1372FAKhodabakhshAsadollahiPersian Language and Literature, Literature and Humanities, Mohaghegh Ardabili University, Ardabil, IranSorayyaKarimiPersian Language and Literature, Faculty of Literature and Humanities, Mohaghegh Ardabili University, Ardabil, IranJournal Article20210514Justice, as one of the highest human and moral goals of human beings, means the realization of the rights of others on the basis of equality. The purpose of this study is to explain the place of justice in Khaghani's poems and the importance of this virtue in depicting the utopia of this poet. Therefore, in this research, the question is answered descriptively-analytically from what dimensions can justice be read in Khaghani's poems? According to the result of this research, justice in Khaghani's poems can be studied from political, divine and religious dimensions. In the political dimension, justice is one of the most important factors in the stability of the monarchy structure, which is compatible with the political thought of urban Iran; According to this theory, one of the most important features of sovereign idealistic in the court and the gift of the Iraqi Khaghani is the protection of justice. In Divine Justice, Khaghani has used the meaning of justice in the world with the concept of balance and equilibrium in the creation of the world. In addition to praising Mamdouh, he also pointed to its theological meaning from the point of view of the Ash'arites. In the religious dimension, he considers justice as the key to the eighth degree of paradise and God's trust. In his view, religion finds meaning with justice, and justice in a society is a sign of the religiosity that governs that society.Justice, as one of the highest human and moral goals of human beings, means the realization of the rights of others on the basis of equality. The purpose of this study is to explain the place of justice in Khaghani's poems and the importance of this virtue in depicting the utopia of this poet. Therefore, in this research, the question is answered descriptively-analytically from what dimensions can justice be read in Khaghani's poems? According to the result of this research, justice in Khaghani's poems can be studied from political, divine and religious dimensions. In the political dimension, justice is one of the most important factors in the stability of the monarchy structure, which is compatible with the political thought of urban Iran; According to this theory, one of the most important features of sovereign idealistic in the court and the gift of the Iraqi Khaghani is the protection of justice. In Divine Justice, Khaghani has used the meaning of justice in the world with the concept of balance and equilibrium in the creation of the world. In addition to praising Mamdouh, he also pointed to its theological meaning from the point of view of the Ash'arites. In the religious dimension, he considers justice as the key to the eighth degree of paradise and God's trust. In his view, religion finds meaning with justice, and justice in a society is a sign of the religiosity that governs that society.https://jstmt.ut.ac.ir/article_84716_f8cab1ed24cdf994deb0256388914cee.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923Types of changes in human knowledge; From view to actionTypes of changes in human knowledge; From view to action1391768471710.22059/jstmt.2021.303390.1363FAAlirezaHaddadiUniversity of tehran0000-0002-6774-9337Journal Article20201004The evolution of human knowledge is not only a discussion related to social contexts after the Islamic Revolution, but also in all civilizational interactions between the West and the East and, more importantly, scientific interactions between believers and scientists throughout history. The subject of the present article is that different approaches in the sociology of knowledge and philosophy of science have spoken about the possibility of change in knowledge, the link between faith and knowledge, the position of reason and revelation, ways of acquiring and producing knowledge. , Sought to project knowledge committed to non-Western and Islamic presuppositions and always accused of claiming science management from an unscientific and even political point of view. The purpose of this article is to critically re-examine the issues of the evolution of human knowledge, to examine the possibility of such a change in knowledge. The method used in this article is a theoretical approach and qualitative content analysis with a critical approach. The results indicate that the change in human knowledge has different meanings that have been explored in the critical study of the views of believers and critics and the theoretical and practical possibility of this change to the historical and social contexts of science and religion and the performance of the revolutionary movement in Iran Has been criticized.The evolution of human knowledge is not only a discussion related to social contexts after the Islamic Revolution, but also in all civilizational interactions between the West and the East and, more importantly, scientific interactions between believers and scientists throughout history. The subject of the present article is that different approaches in the sociology of knowledge and philosophy of science have spoken about the possibility of change in knowledge, the link between faith and knowledge, the position of reason and revelation, ways of acquiring and producing knowledge. , Sought to project knowledge committed to non-Western and Islamic presuppositions and always accused of claiming science management from an unscientific and even political point of view. The purpose of this article is to critically re-examine the issues of the evolution of human knowledge, to examine the possibility of such a change in knowledge. The method used in this article is a theoretical approach and qualitative content analysis with a critical approach. The results indicate that the change in human knowledge has different meanings that have been explored in the critical study of the views of believers and critics and the theoretical and practical possibility of this change to the historical and social contexts of science and religion and the performance of the revolutionary movement in Iran Has been criticized.https://jstmt.ut.ac.ir/article_84717_a6357a1a79db54c9e29099296d07d1dd.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923Good Society in Contemporary Thinking Paradigms and Presenting a Good Society Model Based On the Holy QuranGood Society in Contemporary Thinking Paradigms and Presenting a Good Society Model Based On the Holy Quran1772178471810.22059/jstmt.2021.311174.1401FAArashHasanpourPhD of Sociology, University of Isfahan, Isfahan, Iran.AliRabbaniProfessor, Department of Social Sciences, University of Isfahan, Isfahan, Iran.Journal Article20210302The pursuit and realization of an ideal society and cultivating human wellbeing has been one of the main goals of the leaders and thinkers in human societies from the past to the present day. The history of mankind is the proof that the thought of achieving individual and collective prosperity and the formation of a flawless society have been the major concerns for thinkers and leaders of human societies. The realization of a good society is sometimes called a righteous society, a clean life, a perfect community, utopia, an adorable society, an advanced and pious society, and a creative society, a correlated, coherent and organic system. To accomplish this goal, this paper attempts to answer these questions<br />1. What is a good society in contemporary intellectual systems and how is it defined?<br />2. What is the model and pattern of a good society based on the text of the Quran?<br />The study is conducted within the framework of the qualitative method of meta-synthesis using the seven-step technique of Sandlowski and Barroso. Meta-synthesis is a method in which the qualitative studies are combined together, their similarities and differences are compared, their findings are translated into each other and a new interpretation of their sets is obtained. This interpretation can lead to a more comprehensive explanation of the phenomenon under study, or create new theories in explaining the phenomenon examined.The pursuit and realization of an ideal society and cultivating human wellbeing has been one of the main goals of the leaders and thinkers in human societies from the past to the present day. The history of mankind is the proof that the thought of achieving individual and collective prosperity and the formation of a flawless society have been the major concerns for thinkers and leaders of human societies. The realization of a good society is sometimes called a righteous society, a clean life, a perfect community, utopia, an adorable society, an advanced and pious society, and a creative society, a correlated, coherent and organic system. To accomplish this goal, this paper attempts to answer these questions<br />1. What is a good society in contemporary intellectual systems and how is it defined?<br />2. What is the model and pattern of a good society based on the text of the Quran?<br />The study is conducted within the framework of the qualitative method of meta-synthesis using the seven-step technique of Sandlowski and Barroso. Meta-synthesis is a method in which the qualitative studies are combined together, their similarities and differences are compared, their findings are translated into each other and a new interpretation of their sets is obtained. This interpretation can lead to a more comprehensive explanation of the phenomenon under study, or create new theories in explaining the phenomenon examined.https://jstmt.ut.ac.ir/article_84718_71c6943949d7358c09d58584b39448d4.pdfUniversity Of Tehran PressSocial Theories of Muslim Thinkers2538-524011320210923Components of the globalization of Islamic culture with emphasis on the thoughts of Imam KhomeiniComponents of the globalization of Islamic culture with emphasis on the thoughts of Imam Khomeini2192448471910.22059/jstmt.2021.310313.1395FAMohammadSoltaniehDirector of the Department of Social Sciences, Razavi University of Islamic Sciences0000-0001-7791-2620Journal Article20210316Globalization 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.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.https://jstmt.ut.ac.ir/article_84719_a06a3d20957ec093b23ca8c5ca2cab98.pdf