نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 3 (بهار و تابستان 1395)

This paper is to study the general view of Quran about technology and to answer this question if Quran is silent in terms of the technology and possession and interference of the man in nature?or it is left to the man and his reason ?or the frameworks and foundations of possession and interference of the man in nature have been explained by Quran? In this paper the author first deals with the general principles of technology from the perspective of Quran and Ayatullah Javadi’s thought, then by having a review on Ayatullah Javadi’s Quranic works and categorization of the Quranic verses which explain the examples of technology has come to the conclusion that these verses are not merely as some revealed laws for the man’s guidance and focusing on the life in hereafter. Pointing to the conduct and life style of the prophets ,the paper finally deals with this Quranic matter that God taught his prophets techniques and technology to teach them the people through prophets so that the people can complete and develop those learned techniques and create more modern technologies.

Jalal Al-e-Ahmad is one of the contemporary Iranian intellectuals whose views are as a reference for thinkers and researchers working in different fields of humanities. This paper tries to explore and criticize his social thought based on the periods of Iran’s contemporary intellectualism. To get to this purpose through studying Al-e-Ahmad’s periods of intellectualism and explaining these periods in his works, a critical evaluation has been carried out. Al-e-Ahmad’s periods of life as an intellectual consist of: epic ,tragedy and failure periods as the three periods of Al-e-Ahmad’s intellectualism .Although later on Al-e-Ahmad, unlike his other contemporary intellectuals who didn’t have religious belongings , joined the spiritual tradition of Shiism which had started a new civilizational approach through a revolutionary movement . Publishing two books Qarbzadegi( westernization) and Dar Khedmat Va Khiyanat-e Roshanfekran(About Betrayal and Services of Intellectuals)and his tendency towards the religious concept shows a deep change in Al-e Ahmad’s thoughts in this era which made him return to his real identity .However some critiques have been given to social thought of Al-e Ahmad such as: re-reading of religious tradition benefiting from western criteria ,socialistic justice, evaluation of Shia clerical system on the basis of modern rationality and believing in faith instead of Shariah.

The west got to a lot of achievements in different dimensions to the life following the renaissance and religious reformation movement (Protestantism). When many of the intellectuals in Islamic world observed the achievements of the western societies ,they concluded that the only way for progress is to pave the way of the west and coined the motto “reforming the religion and Islamic culture”. These intellectuals believed that the culture of Islamic societies were full of superstitions and the way to save the societies is to come back the true early Islam as a pure reference of Islam .To get to this purpose they needed both the help of western rationality and re-reading the Islamic religious texts. This approach which had followers among Sunnites and some Shia intellectuals is known as New Salafism. The authors believe that the emergence of some religious and political groups such as Taliban, Al-Qaeda and ISIS in Sunni side of this approach and MKO and Forqan in Shia side of this approach has raised serious doubt as to the general foundations of this approach

Seeking the roots and reasons of undevelopment of Islamic world has created a kind of literature among the Arab thinkers and intellectuals known as “Rationality Theory”. Dr. Muhammad Shahrur ,a contemporary Syrian thinker,is out of these thinkers who has worked in this field. The present paper is to study the “ Rationality Theory” of Dr. Muhammad Shahrur through analyzing and evaluating his works with regard to the epistemical and non-epistemical factors. Although Shahrur has tried to introduce the “dictatorship” as a governing epistemical structure in whole Islamic world and to present a new explanation of the rationality crisis in Islamic world but the authors believe what he has done is no more than what Ahmad Al-Jaberi had done before , that is, Shahrur is suffering from a kind imitation and repetition .Moreover many claims of Shahrur in terms of prohibition of narrating and writing Hadith by the holy prophet (p.b.u.h) don’t have historical proofs and in terms of his refusal of ignoring the prophetic tradition on the one hand and his belief in practicing the tradition of Caliphs on the other hand a big conflict can be seen

Abul Hasan Ali Nadwi is out of the great thinker and reformists of the Islamic World and specially Indian peninsula. In today’s Islamic world his beliefs and thoughs are really worthy of re-reading .He belongs to the Islamic world revival stream who believed in formation of a civilizational Islam through which Muslims could take over the leadership of the whole world. In his civilizational project while highly affected by Sufism beliefs, he gives more priority to spiritual issues than political and social issues. Generally Abul Hasan Ali Nadwi’s beliefs and thoughts should be categorized and analyzed by type in Deobandi’s school. This paper benefiting from the foundational methodology, first studies the social and epistemological groundings of Nadwi’s beliefs and thoughts and then studies his political and social thoughts.The author then focusing on two important political stream in Indian peninsula makes an analysis on the differences between the thoughts of Nadwi as the representative of Deobandi stream and Abul A’la Maududi as the representative of Jamaat-E- Islami stream and finally some critiques on Nadwi’s beliefs and thoughs have been given

The Present paper is to explore the Egyptian thinker and intellectual ,Nasr Hamed Abu Zaid’s interpretative approach. He has followed a kind of historiography of symbolic interpretation of religious texts in the framework of linguistic studies throughwhich he has got to his own method of reading the religious texts. Because of his influence on critical-literal studies in Arabian world ,this paper is to study his interpretative approach of reading the religious texts which will help us to understand the roots of his thinking method and its requirements and also the implications of his thought. The method of doing this research is descriptive-analytic and the author is to study both how Abu Zaid’s methodology was formed and the theoretical presumption of his interpretative approach. Then the different dimensions of his methodology will be explained and finally the paper comes to the conclusion that Abu Zaid , both benefitting from history of symbolic interpretation in Islamic history(especially the theological approach of Mutazilites, Ash’arites and mystical approach of Ibn-e-Arabi)and benfitting from modern symbolic interpretation approach, has employed a combined methodology and used the method of symbolic interpretation in the frame work of” linguistic rules” and later on used the interpretative approach to explain ” the meaning of life “.