Research Article / Original Article
zeynab aalami; mahdi Hosseinzadeh yazdi; Qasem Zaeri
Abstract
The issue of unveiling is considered one of the most significant challenges in Iranian society. In addition to its cultural incompatibility with Iranian-Islamic values, it has brought about social, political, and national consequences for the Islamic Republic. Studying this phenomenon in its historical ...
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The issue of unveiling is considered one of the most significant challenges in Iranian society. In addition to its cultural incompatibility with Iranian-Islamic values, it has brought about social, political, and national consequences for the Islamic Republic. Studying this phenomenon in its historical context, particularly understanding its early stages of emergence in Iran, holds special importance. Accordingly, the present study aims to examine the discursive transformations of veiling from the Constitutional Revolution era to the end of the Pahlavi I period within the framework of discursive conflicts. The theoretical and methodological approach of the study is discourse analysis, based on the theory of Laclau and Mouffe.The findings of the study reveal that in the early Constitutional era, the dominant discourse was one of pro-veiling. However, the anti-veiling discourse framed changes in dress styles inspired by Western fashion and clothing around four key pillars: freedom, chastity, education, and the reinterpretation of religion. This led to instability and unease within the pro-veiling discourse. Its theoretical reconstruction resulted in the emergence of sub-discourses, including Qur'anic-jurisprudential veiling, Weakness-Oriented Veiling, Woman-Centered veiling, socio-political veiling, and ultimately, legalistic veiling. The binary opposition of domesticity with veiling versus social participation with unveiling was the outcome of these discursive conflicts.Finally, the rise of the Pahlavi regime facilitated multiple avenues of accessibility, particularly through civil registration institutions and educational organizations, to consolidate the anti-veiling discourse. The mandatory unveiling law effectively rendered these discursive conflicts one-sided and nullified them in practice.
Research Article / Original Article
Nematollah Karamollahi
Abstract
Purpose: This article seeks to re-examine the civil science of the sage Nasir al-Din al-Tusi and open a path to understanding the social. Method: The method of this article is descriptive-analytical. Findings: In the thought of Khawaja Tusi, civil science, under practical wisdom, deals with the conscious ...
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Purpose: This article seeks to re-examine the civil science of the sage Nasir al-Din al-Tusi and open a path to understanding the social. Method: The method of this article is descriptive-analytical. Findings: In the thought of Khawaja Tusi, civil science, under practical wisdom, deals with the conscious and voluntary actions of man. Therefore, according to the origin of human action, it is possible to consider three types of civil science. If the researcher pays attention to actions whose origin and source is the essence and nature of man, his epistemological product is "wise civil science" which is always constant and follows the method of proof and produces the underlying layer of social knowledge. If the origin of actions is the situation of the prophets and imams, "religious civil science" is formed and its method is ijtihad. However, if human actions are due to the situation and social contract, its study is within the competence of "verbal civil science", the purpose of which is a realistic look at historical facts and achieving interests, benefits and warding off evil. Conclusion: According to the scientific model of Hakim Tusi, "social matter" as a valid existence, has two fixed and variable layers according to the origin of human action, and social knowledge is also a process and the product of movement between these layers. Therefore, to study and explain the layers of social matter, three types of civil science can be formulated.
Research Article / Original Article
ebrahim khani
Abstract
This article attempts to demonstrate the effectiveness of the Asfar Arbaeh(Four Journeys) model as a new methodological framework in the philosophy of science and social sciences, using the research method of implication. To achieve this goal, after clarifying the meaning of the Four Journeys in ...
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This article attempts to demonstrate the effectiveness of the Asfar Arbaeh(Four Journeys) model as a new methodological framework in the philosophy of science and social sciences, using the research method of implication. To achieve this goal, after clarifying the meaning of the Four Journeys in Islamic mysticism, it has been established in the first step that the "Four Journeys" is a comprehensive cognitive model and is not limited to mystical and spiritual discussions. To accomplish this step, by explaining and critiquing various forms of rational actions, it has been shown that the types of rational actions—analytical, essential, general, descriptive, and combinatory—correspond methodologically with the four stages of the Four Journeys. As a result, the "Four Journeys of Thought" model can be recognized as a new theory in the field of epistemology.Following this step, to demonstrate the applicability of this model in the philosophy of social sciences, a re-examination of some of the most famous sociological theories has been conducted within the framework of the four journeys of this model. It has been clarified that despite the considerable methodological and foundational differences among these thinkers, their stages of thought can be positioned within the logic of the Four Journeys. This idea, if pursued in detail and compared accurately across various theories based on it, can lead to a new and coherent model for presenting and comparing different social science theories.
Research Article / Original Article
Tahereh Sharif; Ebrahim Barzegar; MohammadBagher Khorramshad,; Nafisesadat Ghaderi
Abstract
Civil friendship among humans is a noble virtue, a prerequisite for happiness, and a distinctive feature that has existed since the dawn of human history. The essence of politics, as described by Schmitt, is summarized in the dichotomy of friendship-enmity. In fact, the very nature of politics incites ...
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Civil friendship among humans is a noble virtue, a prerequisite for happiness, and a distinctive feature that has existed since the dawn of human history. The essence of politics, as described by Schmitt, is summarized in the dichotomy of friendship-enmity. In fact, the very nature of politics incites conflict. In recent centuries, the literature of conflict and hostility has expanded within the Islamic world. A tangible example of this claim can be seen in the actions of groups such as Wahhabism and jihadist-takfiri factions in the region. Given that conflict is fundamental and the duty of politics is to resolve conflicts based on friendship, this research aims to expand the concept of "politics of friendship" in Iran and among Muslim nations. To achieve this goal, the intellectual space of an influential thinker in the Golden Age of Islamic thought, namely Khwaja Nasir al-Din Tusi, is examined anew due to his emphasis on love in politics, which he considers superior to justice and which has significant potential for fostering a politics of friendship.
How does the politics of friendship take shape within the thought system of this thinker? This is the main question of this study, and the hypothesis is that the elements shaping the politics of friendship in the thought system of Khwaja Nasir include "public happiness, power, equality, acceptance of difference, acceptance of the other, responsible friendship, and love," which provide the basis for forming a politics of friendship. The research findings indicate that the political thought of Khwaja Nasir can be contemporaneously adapted based on the theoretical model designed in the field of political and civil friendship. This research employs the views of Western thinkers on the subject of friendship in politics (such as Arendt and Derrida), along with modifications and also includes an indicator from Imam Khomeini to design its theoretical framework.
Research Article / Original Article
somaye borzoo Isfahahni; roohullah shahidi; Ali Rad
Abstract
Seyed Jamaluddin Asadabadi, one of the thinkers of the contemporary century, lived in a time when foreigners dominated Islamic countries and the social conditions of Muslims were chaotic. His thoughts on the understanding and interpretation of the Qur'an are the beginning of a social approach and tendency, ...
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Seyed Jamaluddin Asadabadi, one of the thinkers of the contemporary century, lived in a time when foreigners dominated Islamic countries and the social conditions of Muslims were chaotic. His thoughts on the understanding and interpretation of the Qur'an are the beginning of a social approach and tendency, which is also referred to as the contemporary, guiding and educational tendency, and it is also a trend-setter and has a tremendous impact on the commentators after him. The main problem of this research is to retrieve and analyze the Quranic documents and data in Seyyed Jamal's works in order to reconstruct his Quranic thought about the principles of excellence of nations and the examples of an evolved nation. The findings of the research, which was carried out with analytical-descriptive method, show that Seyyed Jamal considers the first Ummah of Islam as a glorious and exalted Ummah and he is trying to restore the first Ummah by re-reading the verses of the Quran and attaining the means of exaltation of Ummah. The achievement of this research is the reconstruction of the fifteen principles of achieving a benchmark nation in two theoretical and behavioral fields. One of the important principles in Seyyed Jamal's thought is the position of scholars and commentators of the Qur'an, who, in addition to wisdom, expertise and scientific knowledge in theoretical issues, should also be included in the field of implementation. Scholars should first be aware of social challenges and try to solve them in various political, educational and social fields.
Research Article / Original Article
ghorban elmi; Sedigheh abriishamkar
Abstract
Abu Rayhan al-Biruni (362–440 AH) is among the few Muslim thinkers recognized as a religious scholar with innovative approaches. A key feature of his work in religious studies is his phenomenological approach to understanding diverse religions. Given the importance of examining his theological perspective, ...
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Abu Rayhan al-Biruni (362–440 AH) is among the few Muslim thinkers recognized as a religious scholar with innovative approaches. A key feature of his work in religious studies is his phenomenological approach to understanding diverse religions. Given the importance of examining his theological perspective, especially in the field of religious phenomenology, and the absence of dedicated research in this area, this study has been conducted to explore his views and his method of engagement with different religions. Employing a comparative method, this research draws on al-Biruni's major works and his most significant insights related to religious studies, as well as recent studies analyzing his perspectives, to investigate his theology and his approach to engaging with other religions. The primary result of this research indicates that al-Biruni's religious approach closely resembles contemporary approaches in religious studies, particularly in the field of phenomenology of religion. He conducted a comparative study of religions with caution and objectivity, distancing himself from prejudice. In his interactions with the "religious other," he employed an empathetic and non-judgmental method. He aimed to understand each religion from the perspective of its believers, viewing truth as a plural concept accessible to all humanity and regarding all religions as paths to salvation.
Research Article / Original Article
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.
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