نشریه نظریه های اجتماعی متفکران مسلمان
سال هفتم شماره 2 (پیاپی 13، پاییز و زمستان 1396)

Present paper devote to explores the epistemology of view of Pierre Bourdieu and Morteza Motahari. This two thinkers with respect to their intellectual context and background, Each viewed with particular look at the issue of recognition, One with an Islamic philosophy insight and another In terms of Western Sociology, As everywhere in their thinking can be observed the difference between Islamic epistemology and Western epistemology. From Bourdieu perspective, Action intercede between The objective structures of society and actors subjective structures because their deeds are the main form of recognition. In contrast, Motahari calls,of society and nature, as internal and external sources of s knowledge which in a real organic relationship causes the production and transformation of knowledge. In this regard, in this article we are going to intend with a comparative study of opinions of both thinkers realized commonalities and differences in their thought and consider the issue of knowledge of their views

Mortaza Motahari and Fatemeh Marneisi have put the issue of the Muslim woman in a modern situation in the spotlight; from a Shi'i political jurisprudence perspective and from another Islamic feminist perspective. The present paper examines the views of these two thinkers on the rights of Muslim women, and sets out questions that Motahari and Marannis regard as civil, political, and social rights for Muslim women.What are the similarities and differences between these two thinkers? Research findings show Motahhari considers a woman to be the same as the man in terms of being, thus the right to freedom of conscience and religion, the right to property, the right to education, and equal security (from social rights) and equal suffrage (from Political rights) for women with men, but due to differences in the nature of men and women, different rights with men in the field of inheritance, coverage and divorce law, the right to work (from social rights) and the right to choose The political will (for political rights) is for women. In contrast to Merannis, there is an inseparable equality between men and women, as a result of which all Muslim, social and political rights that can be given to Muslim men are also considered by Muslim women. The basis for the difference between Motahari and Maranni's views can be attributed to their different attitudes toward Islam.

Of the three basic phenomenon of fertility, mortality and migration leads to demographic changes, this paper attempts to analyze the concept of fertility among the ideas of Avicenna, a Persian physician and philosopher (370-428 AD) is. The method used in this study is a documentary-analytical method. The findings suggest that Avicenna in his books, in addition to discussing the role of women as those who are responsible for childbearing, That marriage is a legitimate basis for childbearing and divorce phenomenon in the breakdown of marriage, childbearing, disrupt legitimate, argued. The findings also suggest that he talk directly to fertility and family planning (such as proper age for marriage, ways to prevent pregnancy) is also proposed. He did not neglect health issues surrounding the phenomenon of fertility and fetal death during pregnancy, maternal death during pregnancy and childbirth spoken And to be quite detailed and technical and medical with a view to describing them.

Mohammad reza Hakimi who is one of the thinkers of Tafkik School , has published his economical , social and political views , relying on the verses and traditions , in several books . This documentary paper will explain his idea about necessity of creation of Islamic social science and humanities for establishment of Islamic state . He insists on Islamic individual's rules and regulations . His ideal society is the one that everyone either recognizes and perform her or his duties or enjoining the good and forbidding the evil by establishment of Islamic state under innocent Imam or divine erudite . His individualistic insight , cause neglecting the effects and properties of social system and as a result , causes ignoring the social rules of Islam .

The questions of the nature of the Western civilization and the way to confront it have been among important questions for Muslim politicians and thinkers, in the last two centu-ries. In this research, Ayatollah Motahari’s views on the West and the way to deal with it are studied. The main questions in this paper are: can Islamic and Western civilizations bor-row from each other intellectually and is there any limitation in such a borrowing, from Motahari’s view? While he argues that the West’s borrowings from the Islamic civilisation played an important role in the formation of the modern Western civilisation, he believes that the latter suffers from many weaknesses, which are related to its philosophical founda-tions and can also be seen in its political thought and practice. Motahari sees colonialism as the darkest point in the process of exchange between the West and Muslim societies. In principle, he is pessimist about the Western civilisation, though acknowledges its achieve-ments in some aspects such as science and technology and even in the promotion of justice. He does not refute Muslims’ adoption from the West, but renounces any attempt at dissolv-ing Islamic identity within the Western civilisation or following the latter’s deficiencies. He does not see the civilisation as a package that must be adopted or rejected as a whole, nor does he see it an integrated civilization with no differentiation between its constituent soci-eties.

Woman as a symbol of divine Beauty in Imam Khomeini`s thought has a close connection to some high concepts such as freedom, chastity, dignity, the origin of the good, bravery etc. and she has a major influence on the destiny of herself and her society. The woman in the thought of Imam Khomeini (pbuh) not against the man, but beside him, has a significant responsibility in all aspects of personal, social and political life. Aside from a short period in the early Islam, when her true dignity was revived by the Prophet and his family (pbut), the woman was deprived of her true status in all other eras. Findings of this survey shows that Imam Khomeini’s points of view concerning the presence of the woman in the society in two different era of Pahlavi and after Islamic revolution are totally different. In the time of Pahlavi, this presence was not desirable because of the situation of that period, like hijab prohibition, which made it impossible for women to reach their real status. But the revolutionary movements of women during the formation of Islamic revolution of Iran and imposed war are considered blessing. The attribute of Imam Khomeini had an impressive influence on the social presence of women after revolution. This paper assessing the identity and dignity of the Muslim woman from the viewpoint of Imam Khomeini (pbuh) and the result of such attribute on the social presence of women in various aspects by giving real examples in this respect.

Reviewing the thoughts of those Muslim philosophers who have political debates about city shows that their discussions about virtuous city will finally come to two ends of spectrum; either homelessness (isolation) or cosmopolitan (vagabondage). In one hand, virtuous man is nurtured in virtuous city and in other hand, the non-virtuous city prevents man from having virtue and virtuous man is forced to go out of city. Farabi, while discusses different kinds of non-virtuous cities to bespeak the possibility of virtuous city, suggest the "virtuous planet". He divides societies into small, middle and big sized, and prescribes the transition from living in a city to cosmopolitan; virtuous planet is a big gathering of all societies all over the earth that is directed by one leader based on virtuous actions. The significant point in this kind of philosophizing is that two spectrum of homelessness and cosmopolitan are suggested for virtuous man. This view toward social life continues among philosophers such as Avicenna, Suhrewardi, Ibn Bajja (Avempace) and Ibn Tofail (Abubacer Aben Tofail). Nevertheless, al-Farabi's thought about non-virtuous cities recognizes living in a civil society. Focusing on al-Farabi's ideas in this article, above-mentioned issues are discussed by philosophical content analysis method.