نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 12 (پاییز و زمستان 1399)

One of the most important issues in social sciences and also in the field of government jurisprudence is the nature of social phenomena or social realities. In this article, Ayatollah Khamenei's view of social reality is studied through his socio-legal theory. His writings and speeches are in a format with the contemporary literature of social sciences and jurisprudence and with markings through parallel concepts, necessities and requirements of social reality, effects of social reality, etc., to some of the influential components in the formation of social reality, characteristics of reality Social and the process of formation of social reality has been achieved. In his view, the social phenomenon is a social action, including real and legal structures and relations that are constantly being updated that people or social actors, relying on insight and innate need and using reason and other cognitive and action capacities, in order to realize the good life and based on the movement within the divine traditions, they create, revive or reform.

The culture of any nation arises from its regional, national, religious and practical conditions, and these cultures interact and antagonize other cultures according to their motivation and structure. But some cultures take an aggressive approach from the point of view of aggression without the right to choose, forcing the opposite culture to accept, defend, or attack; therefore, it is necessary for the culture being under aggression to adopt strategies to overcome it. Ayatollah Khamenei, considering the role of cultures in the identification and awakening of nations, has sought to defend the Islamic and national culture of Iran; and given the irreplaceable role of the leadership of the Islamic Revolution, his scientific and practical solutions to combat the cultural invasion of the West should be sought. The present article, based on descriptive-analytical method, while collecting his opinions, reflects these words in the poems of contemporary revolutionary poets in order to revive them. The present study believes that Ayatollah Khamenei, as a sage, insightful and brave Imam, has been able to offer important strategies from various points of view, including; cultural Jihad and long war, cultural battle against cultural battle, self-awareness of officials, expansion of the missions in the field of the culture of the revolution, joint interaction of the government and the nation, etc. against the hostile culture of the West in order to manage the circumstances. On the other hand, poets have been able to reflect these strategies in the form of poetry with their own taste to increase the impact of those words.

The present study is a step towards the production of humanities and social sciences based on transcendental philosophy. Examines the relations of agency and structure based on the approach of transcendental philosophy. In this regard, first the foundations of Mulla Sadra's thought including the originality of existence, doubt of existence, substantial motion, union of soul and body, physicality of occurrence and spirituality of survival of soul and the emergence of human soul, and union of rational, rational, agent and ordinary are expressed according to the capacity of research. Then, the historical nature of the human soul and intellect in acquiring and understanding the meanings of credit and social credits was examined. Finally, the impact of this type of rationality on the social sciences, including; in the division of sciences and the independence of humanities and social sciences from natural and experimental sciences, how the mechanism of producing real and credit meanings, formation of culture and type of encounter with the world, formation and formation of society and social actions and how the social credentials of practical reason were identified in individual behavior and social structure.

Intercultural philosophers, by accepting the "other" and criticizing modern philosophy on the one hand, and benefiting from the philosophical multiplicity of the postmodern era, and also the attention to the requirements of globalization, on the other hand, speak of intercultural philosophy as a new trend in contemporary philosophy. And by rejecting exclusivism in particular philosophy and culture, they seek a theory of dialogue between philosophies and cultures. A theory that requires the possibility of examining new ideas from the perspective of the mentioned philosophy and provides the basis for ideas such as Rumi. Like the other, in Adhar's view, it belongs to "absolute existence and its various manifestations" in Rumi's thought. The basis on which we can talk about the possibility of rereading intercultural philosophy. In the present article, the theory of "intercultural philosophy and its various dimensions" have been explained by the "descriptive-analytical" method and based on the basis of "other" and "absolute existence and dissemination of truth" as a hypothesis. On this basis, Rumi believes in the multiplicity of cultures and philosophies. This multiplicity of the field of intercultural philosophy and the attempt to achieve the overlapping of philosophies and cultures - the knowledge of the absolute truth beings for human. On the other hand, this fact prepares the ground for compassion and dialogue between philosophies and cultures and provides horizons of common understanding between them.

The conflict between tradition and modernity and the presentation of solutions by some thinkers to overcome the contemporary crises and empower the Islamic society to compensate for the backwardness and failures of the past, as well as progress and creativity in the fields of science, politics, culture, technology and so on, Is one of the issues that Muslim countries have been facing continuously from the beginning of the modern era until now. Dr. Nurcholish Madjid, the prominent Indonesian thinker, is one of the Muslim scholars who has theorized about this in the context of his country and a neo-modernist approach. This article intends to study and analyze his intellectual experience with a library and descriptive-analytical method, which seeks to provide an interpretation of Islam that can be effective in solving the problems and crises of Indonesia in accordance with modern values. This article first deals with his intellectual backgrounds and concerns. Then, while expressing his method in understanding Islam, explains his theory of dividing Islamic teachings into fixed and variable, how Islam relates to modernity and one of the most important consequences of this theory, namely the relationship between Islam and state. The final part of this paper is dedicated to examining and criticizing these views.

The Qajar sultans sought to instill their shadow of being God on earth and, for years, under the guise of religion, consider the lives, property, and land of the people as their personal property in the name of defending religion. Constitutionalists such as Naini, relying on the elements of reason, principles of jurisprudence, Qur'an and Sunnah, practiced ijtihad in the new concepts of Western discourse in the form of the constitutional system to reconcile the Shiite religion with rational concepts and the compatibility of Sharia with some rational principles of Western discourse such as Show freedom, equality, parliament, majority vote, referendum, etc .; Thus, developments in religious thought dominated the constitutional movement, and the modern state was formed on the basis of religious teachings in Iran and established by religious leaders such as Allameh Naeini. Mirza Naeini supported the constitutional movement and designed and modeled the form of the government to prevent Qajar tyranny. He described religious tyranny as more dangerous than the tyranny of the court. He believed that through legislation, the participation of the people and the council, the power of religion in the political and social spheres could be demonstrated. The present article in a descriptive-analytical study examines the influence of Naini thoughts. By distinguishing the concept of freedom from emancipation, he contrasted with those who saw freedom in conflict with religion that the notion of religion without freedom is persecution of religion and a misunderstanding of religion. The results of the research show that Mirza Naeini initiated another change in the constitutional era by proposing the principle of equality that the rules and regulations should be applied equally for the rich and the poor, the peasant and the master.

The ideas of contemporary French philosopher Paul Ricoeur, formed in the context of philosophical hermeneutics and hermeneutic phenomenology, have a remarkable and reflective place. By presenting “Hermeneutical Arc” from a distance of “hermeneutic circle”, he attributes the process of interpretation to the process of “Explanation, Understanding, Appropriation”. Ricoeur, in the face of the text, seeks “Appropriation, Self Understanding, Discovering Text intent” as understanding aims. The present paper looks for to explore the possibility of laying out these goals for the religious texts according to their characteristics, using a descriptive-analytical approach and gathering information through library and documentary methods. It seems that, based on the principles accepted in the Islamic interpretive tradition and by Relying on principles such as: the author's modern understanding of the text, the conformity of the textual meaning with the intentional meaning and the objective truth that produces some form of author-centered text, Ricoeur's intended purposes can be furthered in the religious texts.

One of the Qur'anic doubts which is raised Dr. Soroush, is the doubt: “Muhammad (PBUH) is a narrator of the dream.” He defines the verses of the Holy Qur'an as a decoded revelation and defines the mystical imagination of the holy prophet (PBUH). In order to prove its speech into Rumi's poems and propositions of mystics, the Qur'anic tales are symbolic and symbolic, and witness contradictions of some verses of the Qur'an. In this article, there is an attempt to argue and criticize this doubt about, narratives, wisdom, and ultimation (historical geography). In this research, first, the seven overs of Dr. Soroush's speech are mentioned and answered. Then, the contradiction of the theory of “revelation dreams” with five other general reasons is mentioned. These five reasons in two axes of the non-Quranic and the Quranic have been organized. The non-existent evidence includes historical evidence, and the hadith that are presented in two cases: observing the physical effects of revelation by the surroundings, the certificate of Prophet on the receipt of revelation by the Prophet (PBUH), the Prophet's infallibility, and the distress of the Quranic revelation . Three Quranic Reasons include: Differences of revelation with dreams and practice; the rebuke and threat of the Prophet by God in the verses of the Qur'an and Prophet illiteracy.

The Arbaeen March, as one of the components of the soft power of Shiism, has been considered by the Mustafa community in recent years. This research intends to investigate the educational relationship between Al-Mustafa International University and Arbaeen and its achievements with a qualitative method and phenomenological approach. The study population includes all the pilgrims of the caravan of Al-Mustafa International University of Mashhad (professors, students, managers, experts and families) participating in the journey of Arbaeen Hosseini in the last five years. The research sample includes 5 professors, 27 students, 5 managers, 5 experts and 3 members of the families of the mentioned pilgrims who were selected based on the sampling logic in the phenomenological research in a purposeful manner and theoretical saturation rule. In this study, semi-structured interviews were used to collect information and descriptive-analytical approach was used to analyze the data using coding at both open and axial levels. Based on the findings, 61sub-categories of information provided by the participants were extracted. These sub-categories were divided into Four general categories (Spiritual worship education, emotional and moral education, belief education, social and political education) were classified. Overall, the results showed that the Arbaeen Hosseini walk was effective for the Mustafa community in at least twelve educational areas.

One of the important issues in the field of theology and philosophy of religion is the issue of the scope of religion. The present study, by analyzing and explaining the specific language and logic of Mohammad Shahrour in discussing the scope of religion, has examined his views on this issue in a descriptive-analytical manner and with a critical approach. According to Shahrour, religion has a wide scope in the history of mankind, which can be called Islam. Prophet Mohammad (PBUH) is Final messenger and his religion is comprehensive and eternal. In general, from the point of view of shahrour, religion can be considered as having two parts, "is and is not" and "should and should not". This wide range constitutes the content of the prophecy and mission of the Prophet Muhammad (PBUH). From the point of view of shahrour, the verses related to the first part are interpreted and understood throughout history and according to the rule of "stability of text and movement of content" with the progress of sciences, and so-called prophecy extends to the extent of human history. The verses of the second part are also understandable according ijtihad on the basis of requirements of the time. From another point of view, Shahrour has considered the field of tradition in a special and very limited sense. The imaginative and affirmative foundations of Shahrour's view of the scope of religion are seriously flawed, and this view is unacceptable.

Groups like Taliban and ISIS (Da’ish) are complicated missions and projects which are rooted in different interior and exterior issues. The intellectual background of these extremist groups must be tracked in two elements and factors:  an outward exterior understanding of Islam, and the strategy and plan of territorial and world powers. Taliban has four aspects: Afghans, Pakistanis, Arabs and Westerners; the ethnic of Pashtu forms the interior stem of Taliban, however Russia and Pakistan creates the exterior aspect of it. ISIS (Da’ish), also, has five aspects: Arabs, Turks, Americans, Zionists and Europeans. The interior aspect of ISIS (Da’ish) is formed by Arabs (Saudi Arabia, Qatar and Jordan), and the exterior aspect of it is formed by the US. The Question is that what is the nature and intellectual and social background of Taliban and ISIS (Da’ish), and what are the distinctions and similarities between them? The basic and fundamental differences and similarities of these two groups have been investigated in this article. Identifying and describing the intellectual and social background of these groups, comparing them and finding solutions to release Islamic society from their disastrous actions and consequences is the significant purpose of the study. The article has applied comparative and analytical method and used written references, documents and library research method.

Gender justice is one of the most fundamental legal concepts. It has always been the focus of debate and the root of the conflict between feminist tendencies on the one hand and with Islamic thinkers on the other. Indicators of gender justice do not only refer to equality or discrimination between man and woman in their social, economic, etc. identity, rather, it is the result of male-female sharing in human identity and their differences in natural sex. The structure and attitude of Mohammad Shahroor, a Syrian Muslim intellectual, towards gender justice has been formed in the context of his thinking about human beings and anthropological foundations. In this regard, he has listed theoretical indicators for gender justice; so that the analysis and evaluation of Shahrour's view on gender justice requires the analysis of these principles. He considers the system of woman's rights in Islam to be fair compared to the pre-Islamic era, but by limiting this legal system to the special situation of women in the Arabian Peninsula, he denies its effectiveness at present and gave a new explanation of the woman's legal system in Islam. Using a descriptive-analytical method, this article expresses the theoretical indicators of gender justice from the perspective of Shahroor. After explaining the concept of justice, the creation of man and woman as the first basis, the contribution of man and woman in the possession of virtues as the second basis, and the criterion of difference between man and woman as the third basis are discussed. In the following, after analyzing the connection between anthropological principles and practical criteria, this view is evaluated.