Research Article / Original Article
Shuaib Bahman
Abstract
The main purpose of this paper is to explore the indicators of the Iranian-Islamic model of development from Ayatollah Khamenei's perspective. It is attempted not to have any predisposition or hypothesis in advance. The research findings are based on an analysis of the supreme leader's statements, views ...
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The main purpose of this paper is to explore the indicators of the Iranian-Islamic model of development from Ayatollah Khamenei's perspective. It is attempted not to have any predisposition or hypothesis in advance. The research findings are based on an analysis of the supreme leader's statements, views and discussions on the Islamic-Iranian pattern of development. Our findings indicate that there are several factors contributing to the necessity of suggesting an Islamic-Iranian model of development. These factors are the inefficiencies of Western patterns of development (being one-dimensional concept, non-religious as well as the priority of worldly goals), the significance of providing indigenous and independent definition of development (not following Western patterns and theories of development sightlessly, taking out theoretical foundations and methods of realizing the needed pattern from Islamic sources, localizing experiences and achievements of other nations' theories and patterns, and planning in accordance with the cultural and historical features of Iran), and formulating a pattern based on indicators and principles of Islam (Monotheism, Resurrection, not separating this world and the other world, Islamic view on human development, government, justice and immaterial look at the economy).
Research Article / Original Article
nouroallah nourani; hamid parsaniya
Abstract
After the Renaissance and the growth of empirical sciences in Europe, fundamental divisions emerged between the empirical sciences (empirical methods) and the church claims, which resulted in the European community voting for a conflict between science and religion. Given the dissemination of empirical ...
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After the Renaissance and the growth of empirical sciences in Europe, fundamental divisions emerged between the empirical sciences (empirical methods) and the church claims, which resulted in the European community voting for a conflict between science and religion. Given the dissemination of empirical sciences and their achievements in Islamic societies, this challenge has deepened and has involved thinkers and experts of this field. Shahid Morteza Motahari and Abdolkarim Soroush, as two prominent epistemologists in Iran, adopted contradictory positions regarding the conceptual aspects of religious science, which affected the subsequent intellectual currents. This study, based on three main questions, has comparatively analyzed the positions of these two thinkers on the nature of science, the method of science and possibility/impossibility of founding a religious science. As a result, since Soroush believes empirical science has an autonomous domain compared to other types of knowledge and its empirical method is based on the falsification logic, there is no possibility of establishing a religious science. On the contrary, according to Shahid Motahari, empirical science, as one type of knowledge, has a longitudinal relationship with other forms of knowledge. In his view, the method of science is empirical, and using logic of analogy and, if used in this way, and satisfies the individual and social needs of the Islamic society, and if, ultimately, targeted by Islam, can be considered as religious science and has religious authority.
Research Article / Original Article
mohammad bagher akhoundi
Abstract
The Current Iranian society is confronted with many social, cultural and economic issues which is the result of being away from the healing Holy Quran. Nowadays, the problem is that some of the religious people are gradually moving away from religion, and in a coherent and integrated religious society, ...
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The Current Iranian society is confronted with many social, cultural and economic issues which is the result of being away from the healing Holy Quran. Nowadays, the problem is that some of the religious people are gradually moving away from religion, and in a coherent and integrated religious society, money, power, and reputation are replacing generosity, amenity, and anonymity, leading to a social breakdown. This article aims to find the most important cause of this condition by referring to the Quran verses, using qualitative research methods. The findings indicate that the process of "secularism" is the cause of the occurrence of the aforementioned situation. In the logic of the Qur'an, secular life can change the religious people from the main purpose of religion and turn toward the means and directions of secularism as a new goal. Secularism begins with slight neglect of the goal and gradually becomes a collective and often irreversible phenomenon. Among the implications of the secularism, one can refer to the defect in religious socialization, social deviation, social rupture, conflict with religion and religious people, and ultimately, the decline of religiosity.
Research Article / Original Article
Asghar Abedini; Maryam Ebadi Sharif Abad
Abstract
Islam as a complete way of life, while pays attention to the patterns of human behavior, is also concerned with his/her habitats or a place for living and working. In other words, Islam has created an inseparable link between wordily and spiritual life. Therefore, designing and the location of the most ...
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Islam as a complete way of life, while pays attention to the patterns of human behavior, is also concerned with his/her habitats or a place for living and working. In other words, Islam has created an inseparable link between wordily and spiritual life. Therefore, designing and the location of the most important public places of an Islamic city such as mosques, schools, and even the market and green spaces, regardless of providing livelihoods, invites citizens to attend the mentioned places. Accordingly, the design of every urban space in accordance with the religious worldview must be in a way that prevents the neglect of the remembrance of God and helps an individual to fulfill the obligatory duties and observe the recommended religious values. The present paper examines the impact of urban land use (mosque, school, store and housing) on the development of Islamic values (security, peacefulness, spirituality, justice and social interactions) in the district one of Urimia municipality, which has some favorable conditions (in terms of per capita space of land use and having an urban new area).The research method is descriptive-practical and data collection is library-base, besides the usage of a questionnaire. Based on our results, there is a meaningful relationship between the location of public places and Islamic values. In terms of regression analysis, neighborhood has the highest and school has the lowest coefficient of determination in Islamic values.
Research Article / Original Article
yosofAli Beiranvand; ghasem sahraei; Ali Heidari
Abstract
Human group is one of the most important social phenomena. Molavi in Masnavi, has repeatedly referred to the concept of social group and recommended group conduct to his disciples and audiences. What Molavi has stated about the group is highly dynamic and his ideas can be applied and localized as theoretical ...
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Human group is one of the most important social phenomena. Molavi in Masnavi, has repeatedly referred to the concept of social group and recommended group conduct to his disciples and audiences. What Molavi has stated about the group is highly dynamic and his ideas can be applied and localized as theoretical knowledge. In this paper, we attempt to study Molavi's views on the social group, using an analytical- descriptive method to address three questions; first, what are the criteria for forming a group? second, what are the benefits of a group? and third, what are the weaknesses of a group? After reviewing Molavi's verses cited in Masnavi, it can be concluded that from Molavi's view, similarity of a number of people result in formation of a social group and benefits of groups are necessity of crossing the path, obeying religious decrees, and overcoming disappointment. In addition, according to Molavi, vulnerabilities of a social group include disloyalty of members of the group, not having a holy purpose, unknowing leader, and accompanying ignorant and indecent people.
Research Article / Original Article
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad amin mirzaey; mohammad ali tavana
Abstract
The concept of freedom dates back to the constitutional era in the Iranian intellectual arena; nevertheless, the philosophical reflection on it among Iranian thinkers is a more recent phenomenon. Among recent Iranian thinkers, particularly Morteza Motahari and AbdolKareem Soroush, there have been deeper ...
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The concept of freedom dates back to the constitutional era in the Iranian intellectual arena; nevertheless, the philosophical reflection on it among Iranian thinkers is a more recent phenomenon. Among recent Iranian thinkers, particularly Morteza Motahari and AbdolKareem Soroush, there have been deeper intellectual conflicts in terms of the issue of freedom. What are the similarities and differences between the two thinkers regarding freedom question? How Motahari and Soroush define freedom? What are dimensions and limits of freedom from the perspective of these two thinkers? The findings of this article suggest that Motahari is confronted with the issue of freedom with theological assumptions, and therefore, he considers freedom as the existence of freedom and will in the human being, which is necessary for human spiritual excellence. The other thinker, Soroush, considers modern liberal assumptions (in particular favoring a positivist methodology and pluralistic ontology) and distinguishes freedom as the highest human value. At the same time, both thinkers, under the influence of Islamic and mystical beliefs, identify two dimensions for freedom: internal freedom and external freedom. Evidently, Motahari emphasizes more on internal freedom while Soroush's emphasis is on external freedom. Meanwhile, both thinkers believe, Sharia (Islamic law) and morality limit freedom.
Research Article / Original Article
hamed akbari
Abstract
An Iranian Muslim scientist and philosopher named Abu Reyhan-e-Biruni, is one of the most important and impressive thinkers during the 4th century of the Islamic history. This essay seeks to understand Bironi’s approach to justice. Therefore, there is an attempt to address three questions about ...
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An Iranian Muslim scientist and philosopher named Abu Reyhan-e-Biruni, is one of the most important and impressive thinkers during the 4th century of the Islamic history. This essay seeks to understand Bironi’s approach to justice. Therefore, there is an attempt to address three questions about the issue; first definition of justice according to Biruni, second, the way of distinguishing justice, and third, the process of institutionalizing justice in society. In doing so, three books written by Biruni named “Fi Tahghigh Malolhend”, “Asaar-o-lbaghiyah An Ghoroun-e-lkhaliyah” and “Aljamaher Fi Marefatel Javaher” were focused on, in order to his views on justice be perceived. After investigating the existing relevant data, we found that Biruni believes that justice is analogous to the concept of appropriateness. According to Biruni, in order to recognize justice in society, one needs to consider cultural and social values in society. In addition, Biruni believes that justice is not stable in society, thus a righteous king must protect it.
Research Article / Original Article
elahe marandi
Abstract
Studying the role and position of the people in the political and social structure of society is one of the key issues in the social theories of Muslim thinkers. This position is related to the theory of Velayat-e Faqih in the social theory of Imam Khomeini. The issue of "representation" has a special ...
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Studying the role and position of the people in the political and social structure of society is one of the key issues in the social theories of Muslim thinkers. This position is related to the theory of Velayat-e Faqih in the social theory of Imam Khomeini. The issue of "representation" has a special place in the theory of Velyat-e Faqīh, which is the most important social theory among Shiite Fagihs (Islamic jourists), especially in the contemporary era. Whether a Fagih is a representative of God or of people is the topic of controversy among thinkers and Fagihs. Each theorist considers a different role for people based on the origin of authority and legitimacy of Velyat-e Fagih. Given the findings of this study, it can be stated that, according to theory of appointment, the all-inclusive Fagih has been appointed by the Innocent Imam to the position and has divine legitimacy and the role of people in this theory is accepted due to its functionality. Whereas, in the theory of election, the legitimacy of a Fagih derives from people and his jurisdiction is determined by society.
