domination

The widespread presence of Iranian users in foreign social networks on the one hand, and the need for Jihad explanation on the other hand, confronts religious missionaries with the challenge of whether the presence and explanation of Islamic teachings in foreign social networks is necessary or morally permissible to be present in such arenas. are not? The current research is based on an analytical method from the perspective of applied ethics and with an Islamic approach, and it aims to answer the above-mentioned question, and it has come to the conclusion that although according to moral principles such as invitation to good and benevolent reminder of believers and logical support towards each other and awareness and clarification, religious propaganda And explanation jihad is necessary in social networks, but based on other moral rules and principles, such as avoiding alien domination, the need to stay away from spreading rumors and spreading lies, and the need to ward off possible harm, presence in foreign social networks, which has strengthened the front of the enemies and the front. It weakens the Islamic revolution, it is not morally correct. The way out of such a challenge for religious missionaries, in addition to organizational explanation jihad and inviting users to intelligently participate in domestic social networks, is a serious demand from the Islamic State to strengthen the infrastructure and make domestic social networks more attractive by producing appropriate content. It is emphasized that the structure of modern media is such that the explanation jihad is blocked in the alien virtual space, it will create a reverse effect on the mentality of the audience.

Statesmanship has always been formed based on either domination, or testaments, or consensus. The purpose of the present study is to assess the proportion between each of the above principles and the principle of justice. The issue under study is: which method has state legitimacy based on the principle of divine justice? By using descriptive analysis and searching through epistemic data in Islamic Kalām, and also recognizing aspects and features of domination, testaments, and consensus based on historic, political, and legal ideas and reports, it can be asserted that domination by any means can give legitimacy to a government just in case kingdom from God as the divine destiny is accepted and that admittance of that is the result of faith and obedience to God. State legitimacy based on testament relies on the hypothesis that statesmanship is regarded as the transferable right of a prince. The principle of justice considers any cruel command invalid and illegitimate. Imposing a state and a leader on people based on domination or inheritance is great tyranny due to independent reasons. Therefore, the necessity of establishing a state based on people's votes results from the principle of divine justice and that ignoring public opinion and imposing a state by either force or deceit violates the principle of justice.

"Political legitimacy" is the most important issue of political theology. The theory of "violence and domination" is one of the views of legitimacy in the political theology of the Ash'arites and Hadithists; According to this view, if a person gains power through coercion and domination over others, his Imamate and rule will have legitimacy. The present article deals with the historical explanation of the view of the Ash'arite theologians on violence and domination, as well as the expression of their arguments in proving this view and criticizing it. Accordingly, the basic research questions are what is meant by the perspective of violence and domination? What are the Ash'arite and Hadithists arguments for proving legitimacy through coercion and domination, and how are they evaluated? This article analyzes the above issues with a descriptive-analytical approach and using valid theological, hadith and historical sources of the Sunnis and Jama'at and has come to the conclusion that the main point of view and their arguments are with basic problems such as the authority of the Companions, lack of distinction between legitimacy. The politics and duty of the people, the discovery of violence and overcoming divine pleasure, the paradoxical nature of violence and domination, as well as verses and hadiths that indicate the need to confront the oppressive ruler.

The position of intention in hermeneutics has led to different readings of the texts. Philosophical hermeneutics have ignored it and classical hermeneutics have taken advantage of it to give originality to the author and to understand the texts. Based on their intention, orientalists have been categorized in three periods of evangelism, colonialism, and scientism, and following classical hermeneutics, they will not escape from their dogmatic, nationalist, and unjustified thoughts. Reading the intentions of Orientalists based on Hersh’s hermeneutics is necessary because it provides a method or a tool to achieve the reading of their intentions and reveal their intentions, and they are deprived of evasion, pluralist interpretations, and historical forgetfulness, and in the position of the sublime contemporary, don’t justify their the underlying and sterile historical situation wisely; Because to understand texts in Hersh’s hermeneutic view, the author’s intention is considered fundamental, which is interpreted as intentionalism. This research has shown with a descriptive-analytical method that the reading of Islamic texts by Westerners based on Hersh’s hermeneutics is nothing other than the intention of exaggerating the weaknesses of Easterners, perverting the authentic religious tradition of Islam, religious and political hegemony, racial and religious superiority, objectification of the East in the direction of all-round domination and... . In the scientific school, however, it is possible to achieve with true opinions from the Orientalists; But by referring and using unreliable sources and methods, they have caused many deviations in Islamology, which even by referring to conventional western scientific methods, it is not possible to provide a logical and straightforward explanation of them. The importance of the author’s position in Hersh’s hermeneutics also indicates that the intention of the Orientalists cannot be confirmed

The dignity of the Islamic society is one of the characteristics of the Islamic society and the second step of the revolution that this principle is on the base of “the rule of denying domination” as the one of jurisprudential rules and has decisive role in the relationship of Muslims with non-Muslims and it is used as the convincing indicator for regulate and manage the mentioned relationships. In nowadays world, the colonial powers seek more and more influence and domination over the Islamic countries. The rule of denying the domination is an important bulwark against attacks. But the most important evidence of this rule is the Quranic and narrative documents, and for the authority of this rule, several verses of the Quran can be cited; but the most important of them is verse 141 of Surah An-Nisa’, which is known in jurisprudential literature as the “rule of denying the domination”. We observe a lot of disputes in the opinions of the commentators. Some think that it relates to another world and hereafter not this world. Others have considered “domination” in the verse to mean proof; Others have said that the infidels as being infidels do not have dominion over the believers as being believers; Some, like Allamah Tabatabai, have taken domination both in this world and the hereafter, and the believers dominate the disbelievers in this world as long as they are committed to faith. This article deals with the most important issues between them through descriptive-analytical and critical methods. The result of research indicates that this rule includes both the Hereafter and this world, and the meaning of legislate for the world is the legal legislative while it is ontological one in he Hereafter, because it does not mean any kind of legislation in the Hereafter and in this world it works until the time before the conditions of monotheism and unity.

The current paper seeks to explain Adorno's critical attitude on modern art which is popular and out of content, through an analytical methodology approach after explaining the critical theory of Adorno culture industry and defining related terms such as individuality and domination and features of popular music from his viewpoint including standardization and virtual individuality. Then, in addition to describing the style change between recent traditional and pop eulogies, he compared it to popular music and responded to the two hypotheses of existence and non-existence of the relationship between the new style of eulogy and the culture industry, and finally he presented strategies for harm elimination of eulogy such as educational (training for eulogers, preachers and managers), research (including providing a reputable scientific and historical resource, providing appropriate poetry and books and educational journals, accurate problems delimitation and constant harm explication and explaining the features of ideal mourning congregations), supervisory, supportive, and promotional

The rule of blocking the way is one of the most important rules of jurisprudence. That majority of jurisprudents have proved it, according to verses, narrations, consensus (ijma') reasoning (a'ql) and in many cases, this rule is based on the inference Islamic laws. According to this rule, each of the relations, including the legal act and contract which causes the infidels to find a way to dominate and influence Muslims or to make them superior to the Muslims is invalid.
It can be used in many political, economic, social and jurisprudential dimensioned; but in the present time that domination and influence of foreign and colonial countries in various forms have shadowed Muslims and their lands, one of the best ways to save and get out of this weak situation is to pay attention and do this rule.
The most important application of this rule in political and economic issues of Islam, considering this rule and the advice and emphasis of the supreme leader the Islamic revolution on the resistance economy and that it's correct implementation can save the country from dependence on foreigners in various field, this paper aims in descriptive and analytical way to describe one of the most effective ways to save and get out of domination and foreign countries and the lack of dependence on infidels. According to this, have been discussed on the provisions of the rule of blocking way, basics, arguments,, referent supplies and it’s results.

Today in our country, besides traditional groups and denominations, some groups of mysticism and spirituality have been found with material and sensual attractions, and they hunt daily the people who are enthusiastic to mysticism. The origins of these new spiritual movements are generally in the West. Although some of them are oriented in the east, especially India, but many of them are in fact eastern-westernized movements that are now advertised. In other words, the eastern religions are influenced by the value system of the West and operate under the control of that domination system. By diminishing the concept of religion, eliminating its divine authority, replacing autonomy instead of subjugating religion and subjugating humanistic goals, new religious movements shamed the face of genuine mysticism having the greatest impact on the quality of religiosity. In addition, the claims of these mystics about the monopoly of truth, the structures of authority that require unquestioning obedience, the encouragement of a growing dependence on the movement in terms of material, spiritual and social resources, and the demolition of a group of people, are all other potential risks and injuries which should not be neglected. Dangers include: making big windfall money, destroying member's power, not getting married or having sexual behavior, lack of fear of sin, losing responsibility, guiding people to sexual and criminal lives.

The issue of Imam Reza’s becoming al-Ma’mun’s successor, offered by al-Ma’mun himself, is an important historical events highly associated with issues including Imamate, sovereignty and Islamic rule and requires special discourse analysis. Al-Ma’mun’s era was a particular period in Abbasid history which experienced different political-social and cultural-religious flows and therefore requires a succession-based discourse. This article seeks to analyze the succession discourse as an effective issue in presenting viewpoints regarding “domination” and “contraption” based on “bio-power” and “bio-politics” approaches. It also evaluates al-Ma’mun’s treatment (domination approach) and Imam Reza’s treatment (contraption approach) based on this discourse and through PEDAM method.