نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 13 (بهار و تابستان 1400)

The culture of hijab has long been one of the most important religious rituals and has been proposed as a quoted and reasonable principle to preserve the female personality and privacy of the family in different religions. The importance of hijab is such that in addition to elevating the position of women in individual and social affairs, it plays an important role in controlling sexual instincts and preventing the instability of the family's foundation and the spread of social corruption; Therefore, considering the valuable role of hijab and chastity, the global arrogance of the West has sought to replace and promote the culture of nudity and lack of hijab under the pretext of women's freedom and rights. The present article uses a descriptive and analytical method, while collecting Ayatollah Khamenei's statements along with narrative and scientific arguments, to explain and prove the role of hijab in order to deny the noise of forced hijab deception by explaining the rationally selective role of hijab. The present article believes that Ayatollah Khamenei considers hijab as a value issue and in accordance with human nature, which prevents the unconditional mixing of men and women in society. Based on his view, the root of the West's struggle against the culture of hijab is "the tendency to spread its degenerate and deviant culture worldwide", "instrumental view on women ", "the dominance of Western culture in destroying the people's religion" and "making people unreligious". He also enumerated the benefits of hijab and chastity; "Security for men and women," "respect for women," "control of sexual instincts," and "family strength" emphasize the need to stand up to the vulgar and naked culture of the West and the nonsense of the West. He also enumerated the benefits of hijab and chastity such as "Security for men and women", "respect for women", "control of sexual instincts" and "family stability" emphasizing the need to stand up to the vulgar and naked culture of the West, and the nonsense of the Westernized.

Jihadi management in itself has been at the heart of the Islamic Revolution. The development of the country was also important to them. On the other hand, all the managers and those involved in the nascent Islamic system had a high motivation to serve the country and the people due to the type of revolution. Jihadi management could help them because of its characteristics. On the other hand, historical studies show that elites are influential and have a special place in the social, political, economic and cultural developments and development of human society by adopting Jihadi management. The present study is a descriptive-analytical method as well as a comparative model with maximum use of capacities and requirements to better understand the effective parameters in the subject and objectives of research and with the aim of explaining and influencing the role of elites in the origin of Jihadi management for development. It was done in the first decade after the Islamic Revolution. Findings show that political elites have had a positive impact on the growth and development of Iran in the first decade of the Islamic Revolution and is one of the main motivations in the Islamic society of Iran to achieve their ideals.

One of the important demographic issues that has been and is the subject of various discussions and disagreements throughout history is demographic changes. The subject of this article is population and its developments from the perspective of Muslim thinkers and pursues several basic goals: Views of Islamic thinkers on demographic change; Evaluation of these views based on the rules of Islamic thematics and finally, he has studied the views of Islam and the Qur'an in this regard. The method studied in this research is based on the method of collecting information, history and the tools used are documents that are based on Islamic methodology and the study of existing documents and documents based on basic documents in Islamic texts, especially the Qur'an. In Islamic methodology, the intellectual foundations of thinkers are based on the basic principles of the Qur'an and therefore have a kind of standard narrative. This study is to show that the group of intellectuals believes that the increase of society causes the power and the economical progress. The other group believes that the necessary coherence that lead to the poverty, helplessness, and the destruction of human being. The third group was the supporters of middle society. The supporters of intellectual revolution are to utilize the society; it means to provide the financial means of a society which are all optimistic. Finally, it can be inferred from the Qur'anic view that Islam favors a proportionate population and in the Qur'an, the holy book of Muslims, there is verses that implicitly allow contraception, and on the other hand, there are verses that agree to start a family and increase births.

The Constitutional Movement is one of the most sensitive historical events of the Iranian nation, during which the foundation of authoritarian rule of the Qajar kings was dismantled and the Constitutional Government was stablished. But one of the facts that has shown itself throughout the history of the Constitutional Movement, is the difference between pro-Constitutional scholars on the one hand and anti-Constitutional scholars on the other. This difference went so far that among the supporters of the Constitution, Akhund Khorasani considered the opposition to the Constitution as a war against the Imam Mahdi (A.J.). On the other hand, Sheikh Fazlullah Nouri, as the leader of the opposition to the Constitution, called the supporters of the Constitution apostates. This study seeks to show, based on the surviving statements and writings of Akhund Khorasani and Sheikh Fazlullah Nouri, that the support or opposition of each of these great men refers only to their differences in thematics on the issue of the "Constitution", "Law" and "Freedom".

Mohammad Reza Hakimi is one of the few Iranian thinkers who has focused on research on Islamic justice. The purpose of this article is to take the first step in presenting Hakimi's theory of justice, ie to extract its foundations based on Hamid Parsania's basic methodology. Research in this theoretical framework requires the use of special applied methods. Library research methods for data collection, and content analysis methods for data analysis are appropriate methods. Hakimi's justice research has been influenced by personal spirits, personal lived experience, schools of thought, social status and political currents of his time. Although Hakimi's affiliation with the school of segregation has not been ineffective in choosing the subject, source, method and scope of his theorizing, his justice and research are more influenced by schools, thinkers and socio-political currents such as Islamic and non-Islamic Marxism that believe in the centrality and originality of economics in epistemology. They were community issues. The most important epistemological foundations of Hakimi's theory of justice are "monotheism of the source of justice", "separation of sources, teachings and research methods", "realistic total Ijtihad", "equality in creation" and "centrality of economy in religion and society".

The issue of tradition and modernity is one of the most important topics of thought in the contemporary era, which dates back to the late 19th century and early 20th century. It has preoccupied many thinkers and reformers from different trends in the Islamic-Arab world and continues to this day in terms of attitudes, themes and methods. Among these thinkers, we can mention Abdallah Laroui and Mohammed Abed al-Jabri as two thinkers in the western part of the Islamic world. Their works in the field of analysis, analysis and explanation of issues and events in the Arab world, especially after the defeat of 1967. It has a very high position; They were able to present important schemas of historical reality, the reasons for the backwardness, the obstacles to modernization, and the future of the Arab world. Relying on different approaches and concepts, Laroui and Jabri sought to establish a modern culture and rational understanding in the Arab world, framing and determining the correct starting point for achieving modernity according to the requirements of the time. And their projects are in line with each other; Laroui argues for the inseparability of tradition and al-Jabri argues for the inseparability of tradition. Laroui introduced the strategy of modernization from the outside and Jaberi the strategy of modernization from the inside. Laroui also examines tradition and modernity in three steps: a critique of contemporary Arab ideologies, historicism as a solution, and Laroui attention to the Marxist objectivist approach and the liberal approach. In his reading of tradition, al-Jabri has proposed a three-dimensional method based on three basic stages: the method of structuralism, historical analysis, and the deconstruction of ideological propositions of epistemological elements. This article examines the issue of tradition and modernity in the thought of Abdallah Laroui and Mohammed Abed al-Jabri with a comparative-analytical approach and answers various questions; What is the definition of tradition and modernity in the intellectual system of Abdullah Laroui and Mohammad Abed Al-Jaberi? What are the intellectual plans of Mohammed Abed al-Jabri and Mohammad Abdallah Laroui in the analysis of tradition and modernity?

Thinking on the concept of "culture" is understood as the happens in the field of human action, this is the realm of the interaction of human mental life and the life of his objective. This paper is a comparative study on the views of two thinkers, Georg Simmel (1858-1918) and Allama Mohammad Hossein Tabatabai (1902-1981) focused on the culture and the formation of human communities; Although it has investigated each of these two thinkers aspect of this phenomenon, but philosophical depth and detailed analysis of this phenomenon will be investigated by each of them the result of their work with greater accuracy. Simmel be justified conditions of culture based on the needs of human life. He is convinced that culture is a product of human action in response to their needs. Allameh tabatabaei applied the concept of Contingents to that part of human life that change is inseparable from the characteristics and it knows the outcome of the relationship between man and environment requirements of his life.

The Arabic style is a Shanqiti theory that has been proposed as a permissible alternative in the Qur'an. Style literally means way and method and in the term the ways in which Arabic speakers express their intentions. Shanghiti has considered the two characteristics of truth and non-negation in the definition of the Arabic style, without reason. He borrowed the term from rhetoricians and used it against the law. He has divided the style into two types, asymmetrical and in need of symmetrical, and has used Arabic as a reason for it. But Shenghiti's claim about style has various criticisms. Lack of definition and expression of criteria for distinguishing style, as well as confiscation of desirable and verbal conflict are among the drawbacks. The requirement of style is spiritual and verbal sharing, which is opposed by the principle of non-sharing. This theory has not been considered by the commentators and also in the field of interpretation of the Qur'an, it can not provide a comprehensive interpretation of all verses.

Colonization and activities of Christian missionaries led to spoiling the Muslim identification and changing their cultural and religious context. They sought to prove the ineffectiveness of religion in various ways to keep people away from Islamic culture. Therefore, the modern thinkers didn’t remain silent about this practice and tried hard to prove that the religion have the ability to manage affairs by presenting new prospective in various religious fields in accordance with the time requirements. Tahanavi has dealt with social and political issues from modernism prospective in the heart of Darul Uloom scholars. Tahanavi has dealt with social and political issues from the perspective of modernity in the heart of Darul Uloom scholars. He considered being influenced by the customs of other religions, remain away from the Qur'an and Sunnah as the most important issue of the Islamic society of the subcontinent. On the subject of politics, he also explains the system of government desired by Islam by challenging systems such as the "republic". In his view, the formation of a government is not the ultimate goal of religion, but a tool for establishing religion. This article examines and critiques Thanasi’s social and political views using a descriptive-analytical method and relying on library resources. The findings of the study show that although Tahanavi has made extensive use of social and political issues in a deconstructive manner in his works, superficiality and confusion of issues is one of the most serious criticisms of his thought.

One of the important demographic issues that has been and is the subject of various discussions and disagreements throughout history is demographic changes. The subject of this article is population and its developments from the perspective of Muslim thinkers and pursues several basic goals: Views of Islamic thinkers on demographic change; Evaluation of these views based on the rules of Islamic thematics and finally, he has studied the views of Islam and the Qur'an in this regard. The method studied in this research is based on the method of collecting information, history and the tools used are documents that are based on Islamic methodology and the study of existing documents and documents based on basic documents in Islamic texts, especially the Qur'an. In Islamic methodology, the intellectual foundations of thinkers are based on the basic principles of the Qur'an and therefore have a kind of standard narrative. This study is to show that the group of intellectuals believes that the increase of society causes the power and the economical progress. The other group believes that the necessary coherence that lead to the poverty, helplessness, and the destruction of human being. The third group was the supporters of middle society. The supporters of intellectual revolution are to utilize the society; it means to provide the financial means of a society which are all optimistic. Finally, it can be inferred from the Qur'anic view that Islam favors a proportionate population and in the Qur'an, the holy book of Muslims, there is verses that implicitly allow contraception, and on the other hand, there are verses that agree to start a family and increase births.

One of the important doctrinal issues is the scope of knowledge of the prophets, including the Prophet of Islam (PBUH). Mohammad Shahrour, based on his intellectual foundations, has put forward controversial views in various fields. In the first step, the present study has explained the issue of the scope of knowledge of the Prophet of Islam (PBUH) from the perspective of Shahrour in a descriptive-analytical manner. According to him, the Prophet has three positions of manhood, prophecy and mission, in the first position, there is no superhuman science; But in the position of prophecy, it has the knowledge of the unseen, limited to evolutionary and historical unseen news; The news that can be true or false, and could not be explained by the Prophet to his contemporaries, and is interpreted according to the rule of "stability of text and movement of content" with the advancement of science in later ages. The scope of the Prophet's knowledge as a messenger is also limited. The sole duty of the Messenger is to convey the do's and don'ts that are obeyed or disobeyed by human will, and except in very limited cases, he has no duty to describe them. The present study, explain this view and critically examine it.

One of the most challenging rulings in relation to women's rights is polygamy. The most important reason for the legitimacy of this ruling is the third verse of Surah An-Nisa'; Contrary to the traditional approach of our predecessors as well as some contemporaries who have interpreted the verse following the popular interpretation of the texts, modernist commentators have taken a historical approach in dealing with these verses, especially the verse of polygamy. This group has interpreted verses, including the verse of polygamy, according to the currents of the history of the age of revelation and with the aim of providing a model for proving gender equality in the present age. The necessity of research on the mentioned opinions has caused the view of Mohammad Shahroor as one of the modern thinkers to be examined. In the face of modernity and the feeling of the need to change attitudes towards women's issues, based on principles such as the historicity of the verses, he has taken a new look to explain this verse; Accordingly, this verse is not a confirmation of polygamy; Rather, according to its historical context, the verse only deals with how the orphans are treated in the specific circumstances of the revelation of the verse. This abolishes the polygamy license due to the lack of an application at the present time and the absence of women with orphaned children.This article has studied this issue in Shahroor's thought with a descriptive-analytical approach and citing library sources and has criticized it if necessary. It seems that the current approach, while questioning the significance of the Shari'a rulings, especially the rulings related to women, has caused the content of religion to be squandered and ignored, and has violated the transcendental and transcendental nature of the Qur'an.