نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 10 (پاییز و زمستان 1398)

One of the most prominent currents in the history of Islam has been the radical extremist current. The theorizing of this current in Ibn Taymiyyah's thought, emphasizing Salaf's predecessor, has caused him to be the center of this current. Both the Deobandi and Wahhabi approaches, as traditional Salafism, have a revivalist and purist view of religion, calling for the reform of the Islamic religion and the elimination of heresies. They typically have a rational and textual view of religion. This trend has been reproduced in the Islamic world during the contemporary period with three approaches: Deobandi, Wahhabi and New Salafism, and they want to return to religious texts and interpret them based on the early traditions of Islam. But neo-Salafi’s approach to religion has been influenced by the modern world and influenced by Orientalist rationality. Its main goal is to liberate Islamic civilization from degeneration and progress through real Islam. They also consider superstition as the reason for the decline of Islamic civilization and demand religious reform. However, the textual and anti-rational approaches of the Salafi currents have been harmonized in some ways with the modern and intellectual approaches of the neo-Salafi currents, and despite some differences in many areas, these two currents have been combined. Due to the expansion of the socio-political presence of this current in the world, in this article, an attempt has been made to examine the socio-political ideas of these two currents and their foundations with a critical comparative view.

Khabariyeh attributes are one of the most important and perhaps the most challenging theological discourses in Salafism. That how these attributes are attributed to God has led to views such as Tajsim, Tashbih, Ta’til, and Tavaghghof. The question arises to be asked from Jihadi Salafism, which is a new term, and it is always a combination of radical Salafis, is that do they have the same view about Khabariyeh attributes as the followers of Ibn Taymiyyah Harrani and do they have the idea of Belakeif and Belata’til and the issue of innovation in asking about the quality of attributes? In this article, by examining and rooting out the methodology of Jihadi Salafism and their origin regarding the appearances of words, it has been concluded that some Jihadi Salafis who are influenced by Ibn Taymiyyah, in appearance-oriented methodology and on news attributes, have the same interpretations such as Belakeif and Belata’til and the issue of innovation. And they have unquestioning and unanswered these questions, but some other Jihadi Salafis who are influenced by Sayyid Qutb, because of their rationalist policy, accepted Ta’vil in Khabariyeh attributes.

Ayatollah Khamenei is a prominent figure in the contemporary world. The radius of influence of Ayatollah Khamenei's leadership is not only the Shiite world, but also has climbed the Islamic world. This success, regardless of his personality traits, is influenced by the characteristics of the system of thought that distinguishes him from others in the contemporary world. The present study answers the important question of what are the basic features and prominent elements of Ayatollah Khamenei's system of thought. Findings obtained by descriptive and analytical methods of his thoughts including statements, messages and some of his published works indicate that his system of thought has at least five basic characteristics, including methodical, problem-orientation, civilization-vision, monotheistic formulation, and a transcendental critical approach. Each of these five basic features plays a role in the system of thought that cannot be easily neglected.

Allameh Tabatabai considers man to be a natural and civil servant by nature. His instinctive necessities to create society and employ others and his nature call him to the right things. Allamah asserts that Islam believes in society as truth and originality, which finds a different truth depending on the instinctual or innate nature of its foundations. Finding the truth of our society leads us to the existential and real cognition of society. In this research, with the help of arguments taken from verses and hadiths and the documentary-library method and the use of descriptive-analytical techniques, the results of the originality of society are examined. Every being of truth, like society, is a manifestation of the divine names, and it becomes clear by knowing the name, the truth, and its course. Also, the Imam of the society is the definite personality and the end of the society and the society moves in the existential levels of its Imam. Time as a vessel for the realization of the divine will can be a factor in recognizing the truth of society; since the choices of society are appropriate to its time. With the truth of society and the fact that the Qur'an introduces societies with a deadline, it is possible to know the possibility of survival or the cause of the destruction of a society.

The nature of revelation is one of the challenging topics of contemporary religious studies. In the meantime, Islamic scholars, influenced by Western thinkers, have put forward controversial views that are somehow in disagreement with traditional Muslim reading. To consider revelation from Humanity is the essence of such a confrontation that was first put forward by neo-Mu’tazeli theorists. Meanwhile, Hassan Hanafi uses the views of Western scholars to give a materialistic look at what the Qur'anic revelation is. In his view, revelation is an independent science that one deduces and establishes the rules, and nothing new is revealed to us and that is beyond the reach of reason. Revelation from his perspective ascends from the human side rather than descending upon it; therefore, the task of revelation is not to lead people to God, but to train human beings, and the Prophet's mission is to convey revelation in pure meanings and to describe and develop revelation based on the level of public understanding, and this can only be accomplished by means of emotional intuition.

Oil as a vital substance in Arab countries which has a strategic and geopolitical significance has allocated a considerable part of political economy theories of Arab countries to itself. The significance and vital role of oil as a one of the most important creator elements of the internal and external social and political equations in Arab countries is up to the amount that has created a concept called “oil literature” in these countries. The numerous effects and consequences of oil entrance into Arab political and social life is undeniable. Understanding different Approaches in oil literature in Arab world is not possible except through conformation and supplying proposed theories in oil field. Therefore, the present article tries with descriptive analytical method and pointing to various theories in this field, propose a conceptual framework for oil literature and analyzes the approaches of three contemporary Arab poets such as Ahmad Matar, Mozafar Navab and Nazar Qobani. The results of this study indicate that these poets have used the oil in a wide range of negative implications such as lack of meritocracy and autocracy and they consider it as tyranny factor and overall their positions are closer to the dictatorship concept of oil than other theories in this field.