نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 11 (بهار و تابستان 1399)

The role of religious teachings in fulfilling human needs is not hidden from anyone; because as the creator of man, God knows better than any other the structure of his creature's body and soul; therefore, knowing the general policies of Shari’a and religious goals and priorities will lead the Islamic society to prosperity and salvation through more accurate planning. The theory of Maqasid Al-Sharia is one of the most prominent theories presented in this field, which tries to show religious priorities to the thinkers by introducing the basic policies of Shari’a. Needless to say, being aware of intentions and aims of sharia helps community leaders to consider general goals and interest in determining community strategies. This article is a descriptive-analytical study and seeks to analyze the religious aims and priorities based on the Hazrat Ali ibn-Musa al-Raza’s (AS) written intellectual heritage and the Ayatollah Khamenei's intellectual system. The results of the research show that for each of the defined religious goals and priorities, various evidence from the Razavi tradition can be presented, as well as Ayatollah Khamenei, in various positions, has considered and emphasized the important goals of religion.

The discussion about the production of religious knowledge has been one of the most important issues facing the Iranian scientific community in recent years, but one of the most important and challenging ones in this area is the field of study of social sciences and psychology-educational sciences which various views have been presented by various thinkers on this issue. "Khosrow Bagheri" is one of the experts who has activities on this issue and is one of the university professors active in this field. Given the importance and relative influence of his views in the academic community of the country, this article seeks to identify and examine the discourse elements of the approach supported by Laclau and Mouffe's discourse analysis method. During the studies, relying on the positivist attitude in the dimension of science identity, as a superior sign is in the focus of his discourse and in the articulation of the discourse elements of this approach, other elements as sub-signs of this approach are identified. And have been examined.

The International Institute of Islamic Thought began its work in the United States in the 1980s as a pioneer in the Islamization of Knowledge project. They believed that the Muslim Ummah was already in a crisis of identity and thought, and that it was due to the domination of the western and secular educational system over the world. In order to restore the identity and personality of the Islamic Ummah, Islamic civilization must be revived once again through the Islamization of knowledge with a civilizational approach. According to the theory of Emad al-Din Khalil, one of the thinkers of the International Institute of Civilization, nine main characteristics influencing the formation of Islamic civilization have been recreated in a way that shows the civilizational approach in the creation of a new Islamic civilization. The civilizational approach in this view is applicable to various subjects and includes characteristics that will play a role in the reconstruction of contemporary Islamic civilization. In addition to highlighting the positive points of the civilizational approach of the International Institute of Islamic Thought, some critiques have been noted such as lack of serious involvement in theoretical discussions on the nature of civilization, crude and positivist understanding of modern science, weakness in deep methodological discussions and Little mastery of the philosophical heritage of the Islamic world, lack of deep attention to the fundamental issues and foundations of civilized thought, and the danger of drowning in postmodern and relativist ideas.

Communication theory seeks to express how some factors affects humans and dimensions of human influence and influence from each other. Thus, it covers a wide range of topics, including the extent to which they are affected, how they are affected and why they are affected, influential forces, actions and reactions, and the consequences of interpersonal communication. With a policy approach, it is possible to explain the desirable situation of these affairs and its implementation strategies in the range of communication theory. It has been attempted to provide the consideration of these issues in the works of Shahid Beheshti and to extract the relevant analytical themes of their communication. The findings indicate that in his view, the status of human relations has damage such as captivity in the name of freedom, hypocrisy and divisions, how to distinguish between the friend and the enemy. The ideal prospective of interpersonal relationships is to focus on interactions with divine love affinity sovereignty. The importance of observing the freedom of people in choosing a path is so far that anyone should not give human willing even in order to influence and lead. The main concepts of the ideal society are drawn from the political dimensions such as: the province, dedication, the relationship between the nation (ummat) and the imam, and disgust from unbelievers.

Enlightenment for the Prophet of Islam enumerates the three virtues of manhood, prophethood and mission. This article intends to study the views of Shahrour in an analytical-critical way, to open a new chapter for the defense of beliefs and their consolidation, and to provide appropriate answers for the modern thinkers of the Qur'an. The findings of the study show that Shahrur, as a man, did not take any credit for the people's obedience to the Prophet and considered him a normal human being. In the honor of prophecy, he introduces the Prophet as the leader of the society, a judge and a ruler, whose verdict and judgment are only for the people of his time and in the same area under his command, but in the rank of mission, the right of obedience at all times and he considers places to be only within the scope of the Book and the Courts for the Prophet, and that the people of every age have the right to legislate in this regard. Shahrur's view is flawed in terms of basis, method and content. Interpretation by opinion, falsification of the term without reason, scatterbrainedness, disregard for verses related to the explanation and interpretation of the Qur'an by the Prophet, and consequently belief in the lack of authority of the Prophet's tradition and hadith and promotion of a humanist view are among the objections that can be made to the view.

Mohammad Shahrur, a Syrian modernist thinker, is considered a follower of the neo-liberal intellectual current. The Qur'an considers the understanding, history, and relative understanding of the Qur'an to be one of its most important intellectual foundations in the reconstruction of Islamic heritage. According to Shahrur, the use of innovative scientific and epistemological foundations in Qur'anic stories has a special place in the reconstruction of Islamic wisdom. While acknowledging the discrepancy between the reconstruction of religious understanding and the traditional epistemological system, he emphasizes the distinction between tradition and text; with a postmodern look at Qur'anic stories, Shahrur attributes their limited functionality. As the focal point of the stories is limited to the characters around which the events and history revolve. Relying on the principle of non-coincidence in the Qur'an, he emphasizes the separation of the concept of prophet and messenger and categorizes the book revealed to the Prophet (PBUH) into the book of prophecy and mission. According to Shahrvur, Qur'anic stories are among the books of prophecy and prophetic tradition that have nothing but the advice of more efficient efficiency. Also, contrary to the tradition of the Prophet, which was revealed to the Prophet in the form of revelation and is mentioned in the Umm al-Kitab, the Shari'ah rules do not create requirements.