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 ...
Read More
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.
Research Article / Original Article
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 ...
Read More
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.
Research Article / Original Article
Hossein Mehrabanifar; Mohammad Ali Salimi
Abstract
Human communication is one of the fundamental elements shaping the nature and structure of societies. Civil society and Madinah Fazilah are two types of societies, each encompassing different types of communication. Jürgen Habermas and Abu Nasr Muhammad Al-Farabi are among the thinkers who have ...
Read More
Human communication is one of the fundamental elements shaping the nature and structure of societies. Civil society and Madinah Fazilah are two types of societies, each encompassing different types of communication. Jürgen Habermas and Abu Nasr Muhammad Al-Farabi are among the thinkers who have focused on the issue of human communication, its ideal form, and its role in the configuration of these two types of societies. In the present study, a comparative-analytical method, along with a reliance on fundamental methodology, has been employed to study and compare human communication and it’s levels in the thoughts of these two thinkers. What emerges from the comparison and analysis of the works of these two thinkers is that both intellectuals, with a critical perspective on their societies and the quality of communication within them, have formulated an ideal society and both are concerned with issues such as rationality, mutual understanding, and collective agreement. Habermas's communicative rationality and his envisioned rational-critical discourse and consensus-building process, while central to establishing truth and legal legitimacy, remain fundamentally grounded in conventional reason without transcending its epistemic boundaries. However, Al-Farabi's conception of demonstrative communication and mutual understanding is not confined to the human horizon; rather, it attains its full significance through its connection to the First Leader (Rais al-Awwal) of Madinah Fazilah and its metaphysical linkage to the Active Intellect (al-'Aql al-Fa''āl). This research can serve as a foundational framework for re-examining and analyzing diverse communicative systems within two distinct paradigms: Madinah Fazilah and Civil society.
Research Article / Original Article
Tayebeh Mohammadi kia
Abstract
Ghazali has had different roles in the world of science and politics. Roles that have been very influential and history-making. Ghazali's unique experiences have led to the creation of special works. In this paper, the question is how Ghazali views politics. The research hypothesis is: He gives a new ...
Read More
Ghazali has had different roles in the world of science and politics. Roles that have been very influential and history-making. Ghazali's unique experiences have led to the creation of special works. In this paper, the question is how Ghazali views politics. The research hypothesis is: He gives a new way to understand religious teachings and the relationship between religion and politics. Ghazali, who was a jurist, gives direction to Sufism. This transformation also changes his view on politics. Politics is also changing from an appearance-oriented approach to an introspective approach. Paying attention to the interior should be considered as the center of gravity of Ghazali's attitude change. He considers the "heart" as the most important part of a person's life. Del has not only a personal aspect, but he is also related to the world of society and politics. Ghazali started this new project by presenting a definition of the combination of politics and prophecy. He describes the position of "heart" in the existence of the Prophet and the ruler. Piper explores this importance in the relationship between politics, prophecy and esotericism.This Piper deals with the role of the concept of heart in politics. Ghazali brings a Sufi view to the bed of politics. Ghazali's political vision should be understood in the context of his life.Keywords: political thought, Ghazali, prophecy, politics.
Research Article / Original Article
hamid parsania; abolfazl eghbali
Abstract
Discussions related to women, gender, and their social extensions have been and are a historical challenge for the Islamic world, and various intellectual and social approaches, each based on specific semantic systems, have taken positions on this question. In a macroscopic analysis, traces of the two ...
Read More
Discussions related to women, gender, and their social extensions have been and are a historical challenge for the Islamic world, and various intellectual and social approaches, each based on specific semantic systems, have taken positions on this question. In a macroscopic analysis, traces of the two major semantic systems of Islam and modernity can be observed in the background of these approaches. The present study seeks to study these approaches, analyze their semantic systems, and formulate approaches focused on gender within the framework of social worlds. This research is an applied research and is classified in terms of methodology in the field of qualitative research. The conceptual framework of the present study, the theory of social worlds, and the method used to understand the development of these discourses in the theoretical and social spheres of Iranian society, are fundamental methodologies. Based on the findings of this research, gender essentialism, the social extension of gender, social systematization based on couplehood, and gender as an existential capacity are among the most important components of Islamic gender theory, and Javaheri jurisprudence and transcendental wisdom are the context of its epistemological existence, and the social and political developments of the Constitutional Era and the Islamic Revolution of Iran are the non-cognitive existential contexts of this social world in Iran. Also, gender constructionism, transsexualism, gender as a fluid matter, gender as a tool of domination, and the negation of the social extensions of gender are among the central components of feminist gender theory, and feminist thoughts in the West and the neo-religionist and intellectual movement in Islamic societies are some of the epistemological existential contexts, and the legal differences between men and women in Iranian laws and the political developments in the country in the 1970s are the non-cognitive existential contexts of this social world in Iran.
Research Article / Original Article
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 ...
Read More
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.
Research Article / Original Article
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 ...
Read More
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.
Research Article / Original Article
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 ...
Read More
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
)
