نشریه نظریه های اجتماعی متفکران مسلمان
سال سوم شماره 2 (پیاپی 5، پاییز و زمستان 1392)

Imam Khomeini was the leader of the Islamic revolution in 1979. In the discoursive context of the historical encounter of the modernists and the religious with Sunnah (Tradition), Imam Khomeini established and invigorated the orientation of "Sunnah Revival" going beyond the orientations of "Refusal of Sunnah" and "Return to Sunnah" on the one hand, and "Repetition of Sunnah" on the other hand. Also, he went beyond the developmental dualism of "Tradition-Modernity" and with "Positive ignorance" of the West, pursued the logic of internal criticism of sunnah. Imam Khomeini as a religious man (either in the leadership position of a great political-social revolution or in the position of an ordinary person in daily life) acted in the multiplexed context of Sunnah. This context comprises "religious tradition" and "life tradition". The former is dividable into "Divine-genetic tradition (SUNNAT-ALLAH)" and "Juridical-legislative tradition (FIQH)" and the latter is dividable into "the Muslim life tradition" (with subdivisions of "historical tradition of the beginning of Islamic era" and "the Muslim social tradition") and " the non-Muslim life tradition" (with subdivisions of "archaic tradition and pre-Islamic religions" and "the Arrogants tradition (MUSTAKBERIN)"). Such various conceptions of Sunnah permit him to consider modernity not as a self-determining matter but as a variety of life tradition and to overcome the consequent problems of theoretical and practical involvement with modernity. By this multiplexed conceptions, Furthermore, he is able to criticize and reconstruct some aspects of Sunnah with reliance to the other aspects asymmetrically.

Ibn Khaldun has played a major role in the shaping of pre-modern population theories. He has proposed some important issues and perspectives on the interaction of population dynamics and development. Thus, this paper attempts to explore Ibn Khaldun’s demographic perspectives and identify his approach to population and development interrelationship. The results indicate that Ibn Khaldun has introduced the dimensions and components of population growth in the context of demographic transition, and also he has discussed on the dynamic interaction of population and development. According to Ibn Khaldun, positive or negative impact of population growth on development and welfare depends on population structure and its quality on the one hand, and infrastructure conditions of society on the other hand. Therefore, Ibn Khaldun’s theory of development is based on his demographic theory. In addition, Ibn Khaldun has applied a multidimensional approach to analyze the relations between population and development. He has explained the mechanism of this relationship and its results in the connection with an array of environmental factors.

Imam Khomeini was the leader of the Islamic revolution in 1979. In the discoursive context of the historical encounter of the modernists and the religious with Sunnah (Tradition), Imam Khomeini established and invigorated the orientation of "Sunnah Revival" going beyond the orientations of "Refusal of Sunnah" and "Return to Sunnah" on the one hand, and "Repetition of Sunnah" on the other hand. Also, he went beyond the developmental dualism of "Tradition-Modernity" and with "Positive ignorance" of the West, pursued the logic of internal criticism of sunnah. Imam Khomeini as a religious man (either in the leadership position of a great political-social revolution or in the position of an ordinary person in daily life) acted in the multiplexed context of Sunnah. This context comprises "religious tradition" and "life tradition". The former is dividable into "Divine-genetic tradition (SUNNAT-ALLAH)" and "Juridical-legislative tradition (FIQH)" and the latter is dividable into "the Muslim life tradition" (with subdivisions of "historical tradition of the beginning of Islamic era" and "the Muslim social tradition") and " the non-Muslim life tradition" (with subdivisions of "archaic tradition and pre-Islamic religions" and "the Arrogants tradition (MUSTAKBERIN)"). Such various conceptions of Sunnah permit him to consider modernity not as a self-determining matter but as a variety of life tradition and to overcome the consequent problems of theoretical and practical involvement with modernity. By this multiplexed conceptions, Furthermore, he is able to criticize and reconstruct some aspects of Sunnah with reliance to the other aspects asymmetrically.

There are a variety of definitions about social security and threats indicating a lack of consensus on this issue, and not considering the impact of social conditions of different countries. Thus, although in a scientific study considering other viewpoints can be useful, in order to be practical, we should indigenously note indigenous conditions and domestic scholar’s comments. Based on this idea, this study investigated one of the Iranian Muslim scholars’ viewpoint namely Ayatollah Khamenei about social security threats which are conceived to be highly influenced by local conditions. In this study a qualitative method and content analysis has been used to refer to all statements of the Supreme Leader since the beginning of his inauguration (1989) till 2011 and the threats were extracted and classified. Then a number of 36 country’s military and security experts confirmed these conceptual threats. The results revealed that social security threats in Iran from the viewpoint of the Supreme Leader includes creating intrigue and turmoil, threatening and intimidation, enemy propaganda, creating doubt in the beliefs of youth, creating religious division, interference of the enemies in the internal affairs of the country, ethical and financial corruption, ethnic division, breaking the law, insecurity of social environment, drug abuse and addiction in society and, finally, youth unemployment.

Similar to other domains of inquiry and knowledge, social sciences are influenced by various philosophical views and different axioms about the creation and humanity. Given that in social sciences human being is both the object and subject of inquiry and is the focal point of analysis, anthropological foundations become especially relevant for these sciences. Considering that Motahhari and Kant are associated with two widely different but important philosophical schools of thought, the anthropological foundations of philosophy of these two great thinkers will result into two different forms of social sciences. It is important to realize that without comparing and contrasting different schools of social sciences, it would be impossible to identify their potentials and weaknesses. This paper is an attempt to identify the anthropological foundations of philosophy of Motahhari and Kant and analyze their influence on the brands of social sciences that are associated with their thoughts. To achieve this objective, the paper will analyze the writings and other documents of Motahhari and Kant in detail. It will be shown that social sciences associated with Kant’s anthropological foundations is limited to positivism potentials and biological or physical anthropology. However, social sciences associated with Motahhari’s philosophical views simultaneously include biological, spiritual, and social domains of human life.

This article tries to investigate the range and some features of scientific realism from the perspectives advocated by Sayyid Jamāl ad-Din Asad Ābādi. It applies grounded theory, documentary research method, and some interpretative and exploratory views. Sayyid Jamāl has tried to reveal the capacity of religious knowledge including modern world, using hermeneutics insight and Qurān’s concepts reason, knowledge, and Jihād in the Companionship of knowledge and religion is one of his epistemological principles. To Sayyid Jamāl, the necessity of practical utility of Islamic knowledge and Muslims’ attention to the other scientific approaches, as positivistic methods, can play a remarkable role for reinforcing the scientific dimension of Islamic countries, as well as reviving Islamic civilization. In the light of Sayyid Jamāl’s methodological and epistemological logic, it seems that a recommendation to adopt paradigmatic axioms of the scientific realism can be a useful way to apply religious knowledge and/or Quranic knowledge, in addition of some modern scientific and empirical methods. Furthermore, the pragmatic manner and praxis (a combination of belief and Jihād) is among the practical features of Sayyid Jamāl’s social Knowledge

The first aim of this article is to present Zahed’s conceptual–operational model of freedom on the basis of Islamic thoughts. The second goal is to distinguish how freedom would run in the Islamic society according to this operational model. Finally, we will talk about the differences between this new conceptualization of freedom and the secular one. We will introduce theoretical, social and cultural dimensions of Zahed’s approach to freedom and then talk about what and how freedom would be in the individual level and the social one according to this model. In addition, to have a better understanding of freedom in Islamic society, we will compare freedom in Islamic and secular societies. This is a documentary and qualitative content analysis research. Based on our findings, Islamic freedom is a cultural concept with several layers. It will be realized an individual becomes free of anti-nature (gheir-e-fetri) hindrances and resist anti-nature social impediments. This resistance has personal and social dimensions. The personal dimension is not to let the obstructions limit her/him from inside and/or outside and then act against them in the social context not letting them to make obstructions to others. Emancipation is to arrange the social order in such a way to make people act according to their nature and avoid anti-nature hindrances. In secular societies richer people experience more freedom because of ownership right.