مدارا

"Tolerance" is a well-known and common term in the political, social, cultural and religious discourses of today's society. The correct explanation of the relationship between this term and concepts such as zeal in Islam is considered an important and necessary issue; To the extent that this issue is also questioned in the discussions of the Islamic Revolution and its relationship with "revolutionary zeal" is also questioned. From this approach, the following article tries to answer how "tolerance" is compatible or incompatible with "revolutionary zeal". The findings of this research, based on the theory of "political rationality" and with a comparative method, show that there is a conflict between Western tolerance and revolutionary zeal, as well as what is known as tolerance (dreaming and tolerance towards others) with certain limits and loopholes. In the religion of Islam, it is completely different from tolerance and it is even associated with revolutionary zeal; In such a way that establishing tolerance depends on religious and revolutionary zeal.

The politics of friendship comes directly from discussing the conditions of human beings with one another.Living and communicating with others is important and undeniable based on human social nature.Now a day,with the expansion of private space, as opposed to the narrowing of the circle of human common space, friendships have faded. The issue of violence and enmity in the Islamic world has gained particular prominence with the rise of jihadi takfiri groups, as often theorized and elaborated by scientific and academic research.However, the issue of friendship, which is otherwise a political issue from Schmidt's point of view, has been less addressed, especially in domestic research and especially in political philosophy. Contemporary Muslims have not been followed.Therefore, the present study seeks to discover indicators of friendship in the political thought of Imam Khomeini as a contemporary Muslim thinker and leader of the Islamic Revolution based on the theories of Hanna Arendt and Jacques Derrida (with emphasis and adjustment). To accomplish this, it is important to use the approach Schleiermacher's hermeneutics used qualitative content analysis, indentation and inference method. On this basis, the main question of the research is “How does the concept of friendship in Imam Khomeini's thought make sense of politics and politics in the Islamic world?” and its hypothesis is that categories such as vows and covenants, power, acceptance of differences, acceptance of differences, acceptance The other is that forgiveness, responsible friendship, and negative self-negation are decisive in the form of friendship politics in their thinking system.

Critical discourse analysis, as a method of text analysis, tries to identify the inner layers of the elements in it and analyze the relationship between them in order to reach the deep meanings of the text. This method is considered a tool for text analysis and worldview of texts, especially in religious studies. Although Jews are the most hostile people towards Muslims (Al-Maidah: 82), but in the verses of the Holy Qur'an, tolerant behavior and forgiveness towards them is expressed. In this article, the ideology of the divine discourse of these verses has been analyzed based on Fairclough's critical discourse analysis method. The findings of the research indicate that ideological constructions at the level of description, including the empirical value of words, semantic similarity, and syntactic constructions, have been used in expressing tolerance towards people of the book. Forgiveness, forgiveness, patience and piety are the components of discourse, tolerance with people of the book. These components are in close interaction with discourse ideology and power relations. The analysis of the context of the situation at the level of interpretation revealed that the style of speaking in the text layer is completely consistent with the social and time conditions of the revelation of the verses. The analysis of the level of explanation shows the desirable life pattern in the society and shows that the tolerance towards the people of the book is for the preservation of social interests, and it appears in the fields that do not lead to the dominance of conspiracy-oriented thoughts.

Mystical texts are an important part of the intellectual heritage of Iran and Islamic World. In spite of the differences of opinion between scholars about the history of political thought in Iran, there is no doubt that mystical tradition was rich and influential in medieval Islamic period. However, most of the research conducted on these texts are in the form of biographies and had almost exclusively concentrated on the literary aspects and moral teachings of these texts. Little attention has been paid to the intellectual themes and implications of these texts for politics and civic engagement in public life in society. A critical reading for the purpose of gaining a deeper and more accurate understanding of  the political value of these texts can be useful in the analyses of the historical development of Iranian-Islamic thought. Furthermore, by doing so, we might find appropriate answers to the challenges of today's Iranian society. Abu’l-maʿālī ʿabdallāh Bin Abībakr Mohammad Mayānejī Known as Ein Al-Qozāt Hamedāni is one of the incomparable thinkers in Iranian-Islamic thought. He was considered one of the Sufi sheikhs of his time and had many disciples, some of whom had political influence and positions in the Seljuk political system. He died at the young age of thirty-three when the Seljuk executed him in 1131, but his works secured him a place in the history of Iran as a mystical philosopher. Henry Corbin, a French theologian and Iranologist with renowned expertise in Islamic philosophy and Sufism, has referred to him as a jurist, mystic, philosopher, and mathematician, but he is better known as a mystic among the Iranian scholars of Islamic-Iranian thought. Ein Al-Qozāt has not been recognized as a politicalthinker in the literal sense or a writer who has directly been interested in politics, and thus his works have seldom been evaluated from this perspective. Indeed, some scholars have argued that “mysticism never seeks to add, know, rearrange or improve anything in the earthly world”, and mysticism as an independent epistemological realm is in conflict with politics as a science that is responsible for organizing the public arenas.In the present study, the authors use certain components of Leo Strauss and Quentin Skinner's methodology to analyze important writings of Ein Al-Qozāt Hamedāni, particularly his letters in order to reveal the civic virtues and capacities of thought of this famous mystic, and find political significance not previously traced. The main research question to be answered is: How can civic life be organized by relying on the basic concepts of the mystical thought of Ein Al-Qozāt Hamedāni.By civic implications, we mean virtues such as justice, love, friendship, and tolerance, which being at the junction of mystical thought and political thought, strengthen social relations and create the desired political order. In the view of Ein Al-Qozāt Hamedāni, justice is considered as an element that provides a basis for welfare for all members of society.Ein Al-Qozāt Hamedāni considered love as an inherent thing and believed that the love of God is hidden in the human nature, and wrote that the love of a human being to another human being is useful in moving towards transcendental love. He described love as the cause of moral strength, the promoter of friendship, and the basis for the movement toward true love leading to public good and eternal bliss. By his attention to love, Ein Al-Qozāt Hamedāni rejected prejudice and called on different societies to nurture friendship. He considered all religions as being equal and worthy of respect, and saw all religions and sects on the path to love. In fact, he considered love as the basis for tolerance, acceptance of pluralism and reconciliation of societies. In spite of the unsettled situation of his time, which was full of prejudice and rage, he insisted on the solidarity and reconciliation of religions. He showed his conviction that the observance of the principle of tolerance is a necessity in society. In conclusion, the authors’ comprehensive analysis of Ein Al-Qozāt Hamedāni’s writings show a kind of systematic interactions between the various aspects of his thought, which was ultimately aimed at establishing a well-organized and just society free from crises, moral disorders and social conflicts. Introducing Ein Al-Qozāt Hamedāni as a great thinker in the mystical tradition with no interest in politics is an example of a contradiction in the narratives that have defined mystical thought in fundamental conflict with politics and political action, because of the characterization of mysticism as a promoter of apostasy and isolationism.

Coexistence is an issue that has always existed throughout history, and human beings have always sought to find ways and means of living peacefully together. In past societies, the diversity of cultures, languages, ethnicities, as well as other elements of social life was less, and tolerating each other's differences and beliefs was not an important issue; But with the growth and expansion of communication in all fields, on the one hand, cultural, ethnic, linguistic and religious diversity has increased, and on the other hand, the amount of interactions and attitudes of individuals has doubled. Therefore, tolerating the beliefs, customs and cultures of other groups will be of great importance. The present study has been done with a descriptive and analytical approach with a documentary-library method and the results show that political, social and moral-behavioral tolerance are the most important in society. The relationship between religiosity and social tolerance has also been examined.

Tolerance has been investigated by various aspects. The subject of this paper is political tolerance, which can be considered as one of the important duties of governments and politicians to achieve national unity and the growth and advancement of different thoughts in society. To accurately understand the concept of tolerance, it is necessary to specify its various dimensions so that the audience can find a profound understanding of this key concept. In this article, from the perspective of Ayatollah Mahdavi Kani, the definition and analysis of political tolerance has been addressed. The reason why Ayatollah Mahdavi Kani is selected for this subject is his scientific and political position and his orbit based on his theory that can be a model for today's society.
Using the method of analysis of the main texts on the issue of political tolerance, researchers have achieved eight main questions about tolerance, and then inference and presentation of Ayatullah Mahdavi's view on these eight axes using their content analysis method. The axis is: What does tolerance mean? What are the basics of tolerance? , Who is tolerant of whom is worthy?, Tolerance to whom is it necessary? What tolerance is required? What is the purpose of tolerance? And finally, where is tolerance and what indicators are understood? The results of the research show that: he defined tolerance as tolerance, patience and enjoyment and charity. Political power, social solidarity and compliance with the Provincial considered the basis of tolerance. Tolerance was the duty of the rulers of the Islamic community, and considered friends and opponents and even enemies as three groups that they should be treated with tolerance towards them. They did not accept tolerance without framework and they considered the goal of tolerance as creating unity in Islamic society. For tolerance, there were boundaries, for example, the system of oppression of the kingdom, the counter-revolutionaries of the outskirts, harming national interests, insulting the sanctity, carrying out vices in the public domain, etc., were not tolerated. There are also indicators of tolerance such as respect for minorities, dialogue with opponents and human behavior with enemies in their political arena.

From Imam Khomeini's perspective, the effectiveness of the political system is an important issue. This is connected with the recognition of the rights and civil liberties. The present article investigates Imam Khomeini's theory of tolerance as a fundamental concept in order to achieve a solution in mutual acceptance of the civil and political system. Imam Khomeini is one of the pioneers among Muslim thinkers who have commented on the notion of tolerance, i.e. "Rfg"In Arabic language and its educational, ethical, social and political impacts in a chapter of his book entitled "The Explanation of Hadith about Soldiers of Wisdom and Ignorance". In this chapter, he explains about the necessity of tolerance in every community and its impacts on social and religious life and thoughts. He believes that not only character-centred violence has no impact on social and individual reform, but also it is the source of bigger and complex corruption. Moreover, further investigation of the notion of tolerance from his perspectives shows that tolerance is a para-dynamic concept. It is driven from religion and from the perspective of political ethics and political philosophy, which are an integral part of the religious rule and a principle of moral virtue and political rights. Therefore, tolerance, as social capital takes the educational, administrative, political, social and economic burden off the communities and strengthens positive moral and social rights. Along with distinctions, it makes peace possible and replaces the culture of peace with the culture of conflict. It is not a granted privilege but an outlook which is emanated from the recognition of the rights and civil liberties, and it takes place through practice, training, and acculturation in society.

Including terms of tolerance between Western and Islamic thinkers are discussed. Arab thinkers and so-called Iranian public as to the word «tolerance Toleration» and the meaning of politics have religious tolerance. Tolerance in Islam and in line with the concept of »guidance«¡ ie all dialogue and peace¡ or even violence¡ has been shifted to the right and the wrong position and a combination of belief and disbelief¡ it will be considered canceled. The first explains the meaning of tolerance in Islamic political thought¡ the plan is discussed and common principles¡ principles and theories in support of tolerance in Islamic thought has been introduced. Then¡ search for and monitor tolerance in Islamic Political Thought in the territory of the Islamic society of tolerance¡ tolerance theory¡ experimental verification has been. Ibn final approach to research¡ picking up the preliminary steps to provide a theory on the role of tolerance in Iran policy is desirable pattern design.

Some thinkers like Paul Ricoeur, Hannah Arendt and Chantal Mouffe have distincted "Politics" and "the Political" in a manner as if there is a dichotomy and opposition between them. Such standpoints make problem in reading and evaluation of an important part of literature: rhetoric literature and specially rhetoric poetry. This article is based on a study to know that how any change in our conceptin of the relation of "Politics" and "the Political", can impress our understanding of produce and significance of this kind of literature. The poetry of Sohrab Sepehri which usually has been supposed that is a non-political poetry, is a good sample to see that more appropriate definition of "the Political" can result in a better knowing of the political dimension and the place of such poetries in contemporary political societies.

This paper will examine one of the effects of Facebook, which is how Facebook plays a role in changing everyday life of Iranian Facebook users. The problematic point of this study lies in the fact that how facebook play a role in changing eroryday life for Iranian life for Iranian Users? Theoretically and in order to deal with such an issue, a synthetic approach is assumed that includes ideas of Durkheim, Giddens, Lyotard and Fukuyama. This synthesis will contribute to explain how Facebook can change the everyday life of its users with increasing social participation and production and distribution of knowledge through new media. Methodologically, the necessary data for examining such claims has been gathered through application of participatory observation, direct observation, focus group discussions, and online-offline surveys.The Sample size is 2437 Internet users. Some of the findings of the qualitative data analysis indicate that being Facebook users causes the dialogue behavior and self-disclosure mode of interaction to be institutionalized. It also helps to the development of an open mode of distributing information. Developments of reflexivity in socio-political and historical problems are also among other results of using Facebook. The results of quantitative data analysis indicate that Facebook helps to increasing social capital, tolerance and trust. By the same token, Facebook can strengthen those weak ties that have been damaged in urban life.

One of the basic components of political thought is the notion of «civic virtue». Civic virtue is an important concept that the accomplishment of the ultimate objectives of politics depends on its development in human society. In this article، we review the important writings of great Iranian aref، Jalal-al-din Muhammad Balkhi، known as Mowlana، and analyze political capacities and capabilities of his thoughts based on Sprigens'' theoretic framework and paradigmatic-implicative theory. The article claims that، based on cognitive، normative and explanatory implications of Mowlana''s thoughts، his thoughts contain important elements like love، friendship، tolerance، and politico-social criticism.

Peace in its common sense، which means the absence of war، is a beautiful aspiration toward which the humanity and international community has been striving. Peace and tolerance enjoy a special position in the Iranian culture and literature. Tolerance means showing respect for diversity of cultures in the world. Peace is a universal ideal and helps human beings to live in a calm atmosphere away from any concern and challenge. Up to the present time، peace has never been an absolute concept and، like war، has had its roots in our worldview and our attitude to the world. To create and do research about peace with the goal of promoting understanding and agreement among conflicting groups and recognizing various grounds for the establishment of peace، have been among mental concerns of Iranian poets and writers. Both in international arena and in international literature، tolerance is compatible with respect for human rights and humans have the right to live in peace. This study delves into the concepts of peace and international peace in an effort to explain tolerance and peace that is inherent to the Iranian culture within an ontological context. This paper explores the works that the Iranian poets and scientists have produced in the past centuries، both in verse and prose، to prove that their understanding of peace and tolerance transcends race، nationality and religion. It also aims to answer the question about position of the Iranian concept of peace and tolerance within the broader concept of international peace and tolerance. The main goal of this research is to explore and refine the Iranian culture of peace and tolerance and link it to international pace and tolerance.