Research Article / Original Article
ali rabani
Abstract
Democracy is one of the most fundamental concepts in the field of political philosophy and Sociology. Islamic civilization shaped new form of democracy based on Quran verses and manner of governance in Medina’ Al-Nabi and accepted equal rights of political participation for men and women. However, ...
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Democracy is one of the most fundamental concepts in the field of political philosophy and Sociology. Islamic civilization shaped new form of democracy based on Quran verses and manner of governance in Medina’ Al-Nabi and accepted equal rights of political participation for men and women. However, this form of democracy has not been continued in Muslim societies.
In contemporary period, especially after Islamic revolution in Iran, many social or political thinkers focused on religious democracy.
Apart from some scholars who reject religious democracy or disagree with current concepts in the political philosophy and social sciences, some other accept this form of democracy. In this paper, after reviewing these scholars, religious democracy from the Imam Khomeini’s perspective is discussed. Regarding methodology, we applied grounded theory (GTM) to find main concepts and theoretical model advocated by Imam Khomeini. Reviewing Imam Khomeini,s writings, especially his Sahife Noor, and using GTM we found the main categories of religious democracy including “Velaee leadership”, “legalism”, Islamic government”, “civil freedoms”, “global politic”, “public rights”, and “distinguishing expediency”. The central category is a “task-oriented” and “obligated” political system”. Finally, based on the above mentioned categories, Imam Khomeini’s theoretical model of religious democracy is presented.
iman erfanmanesh; hosein bostan
Abstract
Taking into account the standpoints of the modern worldview, most of sociologists have tried to formulize their own understanding of social world and human action. Pierre Bourdieu, as one of the most influential cultural sociologists, claims that, using a specific analytic model and formula, it is possible ...
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Taking into account the standpoints of the modern worldview, most of sociologists have tried to formulize their own understanding of social world and human action. Pierre Bourdieu, as one of the most influential cultural sociologists, claims that, using a specific analytic model and formula, it is possible to reveal the complexity of the objective and subjective logic contained in the social actors’ life style. Using the theory of Fetrat developed by martyr Motahhari and applying documentary research method, this article tries to explore the most important challenges of the Bourdieu’s claim versus Fetrat and faithful life. Due to adherence to perspectivism, Bourdieu’s model results in relativism with regard to some elements including culture, ethic, and many social factors such as gender. Moreover, the society and social class have been supposed to take precedence over human Fetrat and genuine identity. In addition, owing to adoption of the profit logic, one cannot find such concepts as simple living, contentment, self-respect, the real self, the border between truth and falsehood, and the freedom along with responsibility.
hamid parsania; abdolhosein kalantari; mohamadreza rohani
Abstract
This paper is aimed to explore the relationship between the capacities of the Transcendent Philosophy and social consequences of the theory of Fetrat from the perspectives of Allameh Tabatabai and Motahhari. Islamic thinkers have consistently paid attention to the theory of Fetrat (innate disposition). ...
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This paper is aimed to explore the relationship between the capacities of the Transcendent Philosophy and social consequences of the theory of Fetrat from the perspectives of Allameh Tabatabai and Motahhari. Islamic thinkers have consistently paid attention to the theory of Fetrat (innate disposition). Among the Islamic thinker, the Transcendent Philosophy, by suggesting the idea of Quran-argument-mysticism has made an attempt to strengthen the theory of Fetrat. In particular, Allameh Tabatabai and Motahhari analyzed the mentioned theory, in terms of its both practical and theoretical consequence and the capacities of the Transcendent Philosophy. According to these Islamic thinkers, Fetrat is essentially one aspect of the Mohammadi Truth that the Almighty has vested in the human spirits to create divine conduct. According to Tabatabai and Motahhari, it is because of Fetrat that human beings are eagerly and lovingly inclined to absolute perfection. Human being, due to his/her conversation competency has achieved the highest rank of Fetrat, to the extent that based her/his Fetrat is able to reach the degree of being unified with the Mohammadi Truth. On the other hand, Fetrat has a crucial role in the human being’s mind and practice, since every human and social action is oriented towards eagerness to reach perfections and achievements.
Research Article / Original Article
nayereh ghavi
Abstract
Since the inception of the Iranian Islamic revolution in 1978, many theories have been used to explain this occurrence. In this regard, some have used the theory of "Charismatic Authority" advocated by Max Weber. Also, seemingly, some of the Weberian analyses of the Islamic revolution show that ...
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Since the inception of the Iranian Islamic revolution in 1978, many theories have been used to explain this occurrence. In this regard, some have used the theory of "Charismatic Authority" advocated by Max Weber. Also, seemingly, some of the Weberian analyses of the Islamic revolution show that Weber's theory of charismatic power is capable of analyzing the revolution, and its components, including the circumstances of the movement, the obedience of the people and the charismatic leadership, have become relevant. The present paper is an attempt to identify some of the damaging consequences that these analyses will bring about. The meaning of the damage in this paper is an influential factor that slows down the achievement of revolutionary goals or stops many of the revolutionary aspirations and distorts the revolution from the Islamic nature and its main path. The criteria to recognize the types of theoretical and social damages in the present research include Imam Khomeini's viewpoints, the Constitution and Islamic values, and the capacities of Shi'i jurisprudence. The findings of the research consist of many theoretical and social damages that indicate a lack of consistency between Weber's foundations and direction in the charismatic movement with the Islamic revolution. Consequently, if Weber’s theory of Charismatic Authority is the basis of the analysis, then a variety of damages will affect the revolution; the more important ones are discussed in the paper.
Research Article / Original Article
hassan naser khaki; abdolhosein kalantari
Abstract
In Islamic discourses, social changes in the Islamic societies have led into various orientations, meanings, and musts. Drawing upon the discourse analysis methods proposed by Laclau and Mouffe, the aim of this paper is to analyze the semantic systems of Islamic subdiscourses including modernist, fundamentalist, ...
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In Islamic discourses, social changes in the Islamic societies have led into various orientations, meanings, and musts. Drawing upon the discourse analysis methods proposed by Laclau and Mouffe, the aim of this paper is to analyze the semantic systems of Islamic subdiscourses including modernist, fundamentalist, and civilization-oriented ones and indicates the myths and necessities each one put forward for social change in the Islamic world. This analysis is based on the existing documents regarding the political topics which have influenced the formation of the mentioned subdiscourses. While Islamic awakening has been articulated as the source and direction of these changes in the three-fold discourses, they introduce different myths and musts to complete social changes. It is due to the fact that these subdiscources have different semantic systems. The findings suggest that the musts commanded by modernist, fundamentalist and civilization-oriented discourses are the realization of “Islamic modernity”, “a return to the Islamic society” which existed during the righteous predecessors (al-Salaf al-Salih) period, and the formation of a “modern Islamic civilization”, respectively. Since none of these discourses have been able to become the hegemonic discourse in the Islamic world, the outlook of social changes is subject to discursive competitions.
Research Article / Original Article
shahnaz sedaghat zadegan
Abstract
The main aim of the present paper is indicating the social role of philosophy according to two Muslim thinkers, namely Abonasr Farabi and Jamal Al-din Asad Abadi. The social role of philosophy is firmly related to its function and its status among other types of knowledge. Based on our literature review, ...
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The main aim of the present paper is indicating the social role of philosophy according to two Muslim thinkers, namely Abonasr Farabi and Jamal Al-din Asad Abadi. The social role of philosophy is firmly related to its function and its status among other types of knowledge. Based on our literature review, four dimensions of social role of philosophy include the status of philosophy, expectations from philosophy, the right of philosophy, and the needed norms of philosophy. We reviewed the most important books written by Farabi and Asad Abadi comparatively and benefited from content analysis technique. We found the main social role of philosophy according to both thinkers is indicating the prosperity path and moderation of both individual and society. Therefore, philosophy is not just a theoretical knowledge; it is an applied knowledge. But who is responsible in terms of applying philosophy? Farabi believes this responsibility is on the shoulders of “prime boss” who is expected to use rational and logical methods. Asad Abadi, on the other hand, insisted on scientists, leaders and philosophers who are equipped by rational method of thought (even poetry) inspired by Quran. According to Farabi an important problem is disparity of Muslim’s societies. Hence, he rejects any disruptive knowledge. By contrast, he is interested in enhancing solidarity through the logical and rational way of thought, which is philosophy. Asad Abadi focuses on deprivation and poverty and his solution to the problem is philosophy which helps to find moderation point in life of individual, group and society.
Research Article / Original Article
hafiz foladi; alireza mohseni
Abstract
To maintain social solidarity and order, taking measures for the punishment of norm violators، subsequent to the employment of preventative and corrective measures, is inescapable. Reviewing the sayings and preaches of Imam Ali (pbuh) for eliciting the useful strategies in this regard and modeling it ...
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To maintain social solidarity and order, taking measures for the punishment of norm violators، subsequent to the employment of preventative and corrective measures, is inescapable. Reviewing the sayings and preaches of Imam Ali (pbuh) for eliciting the useful strategies in this regard and modeling it in a religious society seems to be a research imperative. In the present article, those statements in Nahjul Balagha that concern the issue of punishment have been extracted and codified by qualitative method, using grounded theory technique. Then the data have been categorized under certain main themes, and ultimately, the category of “punishment of criminals” has been selected and analyzed. In this line, solutions like bodily punishment, mental and psychological punishment, economic punishment, punishment in form of disqualification from one’s position, and even deprivation of life regarding some crimes, have been elicited considering the circumstances and the conditions in applying each punishment.
