فهرست مطالب

  • Volume:4 Issue:7, 2000
  • تاریخ انتشار: 1378/10/11
  • تعداد عناوین: 6
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  • Hassan Majidi* Pages 13-37
    Abū Naṣr Muḥammad ibn Muḥammad Al Farabi is the founder of Islamic philosophy and the greatest philosopher of the Islamic world. Though, among Islamic thinkers, Farabi should be considered as a group of thinkers seeking harmony between reason and religion, but with a description of the earthly divine wisdom of man, inspired by the souls of the grace of the Plotinus, the intellect transcends the intellect beyond the imagination, and compares it with the religious version of the divine intellect and puts it to a higher rank than the creed. The study of political rationality in the sense of understanding the type of role and the flow of reason in the pillars of the political system with this Aristotelian philosopher shows that the starting point of his theory of reason is Aristotle’s book “On the Soul”; but the idealist Farabi is in favor of a unified system in utopia. Using the use of Islam and Platonic and Neoplatonic philosophy, he describes the characteristics of a desirable society, a higher classification of society and the problems of the utopian system, Everywhere reason rules over other things, a rationale that compared with faith and religion(shariah) has some privilages. Farabi regards happiness as the ultimate goal of the political community and emphasizes the importance of intellect in individual and political ethics. The main question of the article is what is the role of reason in al-Farabi’s philosophical theorem, and how does Farabi make a relation between reason and religion in his political theory? The findings of the article show that reason and rationality play a pivotal role in theoretical philosophy of al-Farabi, being pivotal, descending, ultimate, and along with the revelation and even beyond it in Farabi’s political thought, and religion has a secondary role. Farabi’s approach in this way is philosophical
    Keywords: Rationality, Political Rationality, Farabi, Islam
  • Asghar Eftekhari* Pages 37-62
    The question of ratio of faith to security in Islamic discourse is an important issue with theoretical and operational value. Different views have been put forward on this case that can be classified in two main groups of “traditionalists”, and “religionists”. Traditionalists believe in separation between the security theory and Islam, while the religionist group speaks of the necessity of religiously understanding of security and they support the Islamic theories. Although traditionalism has been criticized and rejected by the Islamic revolutionary discourse, and today, the religionist approach is being supported in the realm of security-related studies, it should be noted that religion-based viewpoints are not similar and diverse approaches have been represented to explain the ratio existing between faith and security. This paper is going to understand and explain security in the light of theory of “comprehensive presence of faith toward Almighty God”. According to that theory, Islam is considered as the demonstrative of a new discourse in security realm which is contrary to ignorance discourse, and monotheism is considered as the central column of security. Contrary to this perception of ignorance about security that believes in understanding the meaning of security based on pluralism, polytheism, customariness, profiteering, jealousy and unenlightenment, Islam represents a new theory according to which, security is based on monotheism, religious governorship, prosperity, commitment, and guidance
    Keywords: Faith, Security, Ignorance System, Islamic System, Prosperity, Monotheism, Profiteering, Ignorance, Religious Governorship, Guidance Benefit
  • Sayyed Mohammadreza Ahmadi Tabatabaee* Pages 63-87
    Toleration is a salient characteristic of thoughts and teachings of “Ekhvanossafa and Khellanolvafa” (sincere and loyal friends) community, who emerged about two thousand years ago during the flowering time of Islamic civilization. Their tolerance and forbearance have been observed in some studies conduced about them inside and outside our country, while the roots of their approach, which was put forward centuries before emergence of these themes in the West, have been neglected. This research was conducted with the aim to recognize the roots and destiny of their salient thought characteristic. Meanwhile, it was tried to, beside briefly introducing this thinking way, answer the innovative question of where the roots and factors of toleration of Ekhvanossafa have originated from. It should be noted that to do this research, the descriptive method and interpretation of texts were employed
    Keywords: Toleration, Civil, Thoughts, Ekhvanossafa, Theosophy
  • Muhammad Hasan Khani* Pages 87-101
    The design and development of the Islamic-Iranian model of progress is a strategic action with extensive national, regional and international dimensions and requirements. The present article tries to review the requirements for the design of the Islamic-Iranian model of progress in the former and latter periods in the field of foreign policy and diplomacy, both at the regional and international levels. The main question of the present article is what are the requirements of foreign policy in designing and formulating an Islamic-Iranian model of progress at regional and international levels? The paper examines these requirements in both the former and latter periods. The former requirements for designing and developing an Islamic-Iranian model of progress include how to use the positive and successful experiences of other countries so that the religious, cultural, geographic and national characteristics of Iran are taken into account and the output of the pattern would be a native pattern. On the other hand, the development of the Islamic-Iranian model of progress, in such a way that this model has the capacity to be presented to the world and also the ability to be transferred to other communities on the level of neighbor, the region, the world of islam, as well as the international level, is one of the most important follow-up considerations
    Keywords: Islamic, Iranian Model of Progress, International System, Foreign Policy, diplomacy, World of Islam, development
  • Abuzar Gohari Moqaddam* Pages 101-126
    Following the events of September 11, 2001, the name of the al-Qaeda organization, as the terrorist group leading to attacks, quickly spread all around the world, and this group and its leaders and activists were prosecuted. The organization, rooted in Salafi and fundamentalist extremist thoughts, has always been supported by the West and the United States during the Cold War because of his struggle against the Red Army in Afghanistan. But the end of the Cold War and the spread of al-Qaeda’s thoughts to other Islamic countries, as well as the meaning crisis of the end of the Cold War, gradually led to the introduction of this group and similar organizations as enemies and fighting against radicalization of Western policy in the region. However, the war in Afghanistan caused the country to become insecure for al-Qaeda, and they scattered more than before in other countries of the region. The Iraq war also conducted part of these forces to Iraq to fight the Americans. Al-Qaeda has been struggling to rebuild itself all around the world, including western countries, since September 11, taking its flexible network structure into account and has put new tactics on its agenda. The present article examines the ideology and structure of this organization and the changes and continuity of its behavioral pattern and its operation
    Keywords: al, Qaeda, Ideology, Structure, Iraq War, Afghanistan
  • Alireza Koohkan* Pages 127-158
    Frankfurt School’s critical theory, derived from the ideology of Herbert Marcuse and Jürgen Habermas et al. was put forward by Robert Cox, Andrew Linklater , and Marc Hoffmann into the realm of international relationships. It will be discussed in the framework of the third debate of international relationships. The concepts represented in this theory are highly similar to those in the Islamic theory within international policy and foreign policy. Thus, the question here is the degree to which these concepts can be employed in order to extend the Islamic theory of international relationships. The present paper is going to determine the degree to which such concepts as freedom, knowledge, mutual understanding, hegemony structure, international clampdown, and the like, which are frequently used in the Islamic international policy literature as the foundation of critical theory related to international peace, are comparable. The first hypothesis of this research is that above-mentioned concepts have only verbal similarities and not interchangeable in the level of ontology and epistemology. In order to explain the main concepts of critical theory, this research, sued analytical, descriptive method based on major resources employment. In fact, it answers the question utilizing the major resources being used in the Islamic international relationships literature
    Keywords: Islamic Theory of International Relationships, Critical Theory, Frankfurt School, freedom, Hegemony Structure, Clampdown, Knowledge, International Peace