نوگرایی دینی

Religious modernity in Iran arose after the emergence of new philosophical ideas in the West and was influenced by the arrival of sparks of modernity in the country. Although the technological advances and manifestations of western civilization had attracted attention, but for some the spirit and philosophical and ideological foundations of the innovative thoughts and ideas of that land had become more and more attractive. The constitutional movement also broadened the horizons of this vision and provided the ground for the emergence of a diverse range of religious modernists; A group that sought to purify religion from extremes and superstitions, to individuals and groups who doubted the principles of religion and believed in purity. The purpose of this article is to explain the epistemological foundations and how the paradigm of religious modernity was formed in Iran; Assuming that religious modernity in Iran emerged as a synthesis of the challenge of tradition and modernity from active post-constitutional discourses.

Colonization and activities of Christian missionaries led to spoiling the Muslim identification and changing their cultural and religious context. They sought to prove the ineffectiveness of religion in various ways to keep people away from Islamic culture. Therefore, the modern thinkers didn’t remain silent about this practice and tried hard to prove that the religion have the ability to manage affairs by presenting new prospective in various religious fields in accordance with the time requirements. Tahanavi has dealt with social and political issues from modernism prospective in the heart of Darul Uloom scholars. Tahanavi has dealt with social and political issues from the perspective of modernity in the heart of Darul Uloom scholars. He considered being influenced by the customs of other religions, remain away from the Qur'an and Sunnah as the most important issue of the Islamic society of the subcontinent. On the subject of politics, he also explains the system of government desired by Islam by challenging systems such as the "republic". In his view, the formation of a government is not the ultimate goal of religion, but a tool for establishing religion. This article examines and critiques Thanasi’s social and political views using a descriptive-analytical method and relying on library resources. The findings of the study show that although Tahanavi has made extensive use of social and political issues in a deconstructive manner in his works, superficiality and confusion of issues is one of the most serious criticisms of his thought.

Familiarity of Muslim scholars with modern Western intellectual and philosophical findings led to the presentation of innovative interpretations of the Qur'an and Islamic concepts. The aim of the present study is to study Abu Zayd's new ideas on religious issues, especially the Qur'an. In this regard, the question arises that what effect has religious modernity in Abu Zayd's thought had on understanding the concept of the nature of the Qur'an in his thought? It is hypothesized that Abu Zayd, influenced by modern Western schools, contrasted his views with those of traditionalists in the field of religion. In his view, an yt h ing that is not compatible with the requirements of our time should be dis c a r d ed by reconstructing religious thought. In this regard, Abu Zayd has raised new issues about religious thought, especially the Qur'an, the concept of re vel a tion, etc. The present study intends to study the most important of them by descriptive-analytical method and using historical data.[1].PhD Student in Political Thought in Islam, Mashhad Branch, Islamic Azad University, Mashhad, Iran.[2].Assistant Professor, Department of Political Science, Faculty of Law - Political Science and Foreign Languages, Mashhad Branch, Islamic Azad University, Mashhad, Iran,Corresponding Author[3]. Assistant Professor, Department of Political Science, Faculty of Law - Political Science and Foreign Languages, Mashhad Branch, Islamic Azad University, Mashhad, Iran

The relation between religion and politics, the essence and also the manner of stablishing an idealistic government has always been one of the main issues in contemporary thought in Iran. Some assume the religion completely separated from politics, but some else assume the politics exactly as same as religion. But democracy and the possibility or impossibility of it’s stablishment as an idealistic example of government in Iranian society has been one of the remarkable issues for intellectuals. Mehdi Bazargan had exposed a special attend to this issue as one of the Iranian Religious Modernists. He could be considered as one of the people who have persisted in possibility of stablishing democracy in a modern and religion centered society. The main question of the article is that “What is the Bazargan’s approach to democracy with considering the Cognitive-Political basics extracted from Religious Modernism?” In response to the question and by using Content Analysis, we will study the two different Bazargan’s point of view to democracy in the primary and subsequent periods of Islamic revolution. The research shows that the first Bazargan is concentrated on the religion based democracy and his recent thought defends the wisdom based democracy, Thus, we see a kind of revision in his democratic thought. This article is written in the Religious Modernism frame work and Analytical and Descriptive methods.

Having identified the position of intra-discourse elements of Imam Khomeini's thinking, this article tries to perceive intra-discourse elements of Islamic-Shiite identity within the Islamic revolution process. It also tries to understand how Imam Khomeini could create a kind of movement and political mobilization along his identity aspirations benefitting from Islamic sharia [Islamic Law] and events in socio-political life. In addition, some of these concepts which have played a role as pivotal concepts to explain Imam Khomeini's identity discourse will be studied.

The concept of Shoura (council), and the relationship between Shoura and Democracy, has a key role in development of religious modernist debates in Muslim world. The “General theory of Shoura” is one of these theories on Islamic Democracy that provided and developed by Dr. Towfiq Mohammad al-Shavi(birth, 1918/Egypt). The three aspects of his theory are: 1) the religious basis of Shoura that provide an Islamic foundation for political modernity; 2) the definition of Shoura as a social rule in the human action; 3) The separation between the council and the deliberation in Islamic sacred texts.This third point is the radiant face of the general theory of Shoura. Al-Shavi has attempt to separate the Shoura as an institute, or as council, from the Shoura as a voluntary deliberation, in Islamic jurisprudence (Fiqh). It seem that al-Shavi`s theory of Shoura have very conceptual imminence to the theories of “Deliberative Democracy” in the west.

It is possible to classify the Islamic trends-established in the contemporary era in terms of relation between religion and modernity- into three types of religious new thinking, religious modernism, and religious radicalism. Taking this classification for granted, we can say religious modernity is an intellectual trend which- in the process of confrontation with modernity and in its attempt to adapt the religious intellectual tradition with modernity-makes a transition from the above- mentioned tradition with a sort of breakaway from the traditional reading of religion. Asserting the inconsistency of the traditional reading of religion with modernity along with its characteristics and requirements, and being influenced by the epistemological and methodological foundations of modernity, religious new thinkers have suggested a new reading of religion the outcome of which is transition from the religious intellectual tradition in Muslim societies. This transition rests on certain theoretical foundations which are taken into account in the present article.

If the major approaches of religion and social act are divided to two principal branches with tendencies for tradition and religion, then Ramazan Albouti can be counted as a known Sunni scholar in the realm of religion and the criticism of conventionality. The present article discusses the basic principles of Albouti’s theoretical and pragmatic ideas by referring to his written texts and sources; which all emphasis on the spirituality and religious beliefs in man’s social life. Issues discussed and mentioned include; seeking justice, denial of secularism, new religious tendencies, and referring back to the original Islam as the theoretical principle. Also conservatism, having an attitude based on power, reformation, and pragmatism- as the basic practical principles- is the other topics discussed by Ramazan Albouti.

This review article presents a brief in reduction of The Revisionist Reformers and Stepfathers and points out some of the strengths of the book. The theoretical approach which the book is developed on is one of the strengths. How ever, there are some limitations such as: Lack of theoretical framework, use of wage methodology in explaining the subject, not applying a critical approach toward the current literature, not using all the authentic sources, weak editing of the book and not using a good framework for writing the references ant bibliography are the main weaknesses of the book which in turn decreased the validity of the findings and theoretical validity of the book?

Iran had observed two basic changes in new ages: constitutional revolution and Islamic revolution. This two basic change that are result of new ages, are different from the point of view of quiddity andtargets that their important has been take of reformism approach before constitutional revolution and take of revolutionary approachbefore Islamic revolution. Revolution discourse with aim of change in existing conditions and as ideological discourse, from the beginning, been search Utopia and ideal society out of the ruling structures. This discourse that is include three approach of Islamism, Marxism, and religious modernity, appeared after of year 1941 and under theinfluence modernization in Iran, worldly and regional changes and failure of constitutional revolution in access to its aims, and had choose revolutionary approach in related to modernity and the ruling structures. This article, intend reply to this basic questions that what are causes and process of formation of revolutionary discourse in years after of 1941, and this discourse what is its characteristic and approaches that different it with other revolutions in Iran and world.

Sayed Jamal was to conciliate between the traditional Islam and the scientific and philosophical challenges of the West, adopting a moderate stand. Believing in the separability of Western new technologies and sciences from Western moralities, he thought that the Islamic world can access the technologies without accepting its theological and philosophical implications. The writer, criticizing the materialists and introducing them as the demolishers of human civilization and society, draws the attention of the Moslem intellectuals to their serious danger. He considers Seyed Jamal's appraoches to religion, philosophy and science as the representative of the nineteenth century Moslem intellectuals who were disstatisfied of the West's power, wealth, and scientific and technological superiority, on the one hand, and the inferiority of the Islamic world under the sway of the West, on the other hand, and invited the Islamic countries to the aquisition of the Western new sciences and technologies.