نشریه نظریه های اجتماعی متفکران مسلمان
سال دهم شماره 2 (پیاپی 19، پاییز و زمستان 1399)

The purpose of this study is to extract and explain a narration that has been presented in the religious discourse of Hazrat Zahra (PBUH), especially the sermon of Fadkiyeh, from the nature of "monotheism, prophecy, inheritance and sovereignty after the Prophet". Therefore, the most important question of this research is formulated as follows: What image of monotheism, prophecy, inheritance and rule after the Prophet is presented in the religious discourse of Hazrat Zahra (PBUH)? In other words, what is the narration of the religious discourse of Hazrat Zahra (PBUH) about monotheism, prophecy, and inheritance and sovereignty after the Prophet, and what image has she presented of this phenomenon within her religious discourse? In order to answer the above five questions, the researcher first studied the theories related to the relationship between text and reality and after critically examining these theories and placing them in the form of two general approaches 1- reflection theory (religious discourse imitates reality) and 2. Discourse theory (religious discourse produces reality in the form of its own internal logic) and the extraction of formal and thematic components, which have so far been referred to as "mechanisms for representing reality in the world of language", has sought to use the method. "Discourse Analysis" by Theon Van Dyke, James Paul J. and Ruth wodak to show what in the religious discourse of Hazrat Zahra (PBUH) Methods or methods have been used to represent the four issues of "monotheism, prophecy, and inheritance and sovereignty after the Prophet."

This study uses Lacanian metaphor and decolonial rhetoric as the theoretical framework in its analysis of the Iranian principalist intellectual Hassan Azghadi. It proposes that Iran’s modern polity is defined by its dual stance towards modernity at one level and modernization at another. The analysis seeks to answer the question “How does Azghadi’s Rhetoric reproduce the nodal points of the IR’s decoloniality?”. To answer this question, we analyze the decoloniality in Azghadi’s rhetoric by highlighting the use of metaphor in it. According to the decoloniality theory, delinking from the heritage of colonialism necessitates discourse-building. To understand the metaphoricity of Azghadi both as a discourse and as a rhetorical trope at the semantic level, we rely on “conceptual metaphor”, a five-step method developed by Steen (1998). Azghadi’s speech on Islamic Civilization-making is purposively selected for its resonating decolonial content. We contend that “Islamic awakening” is a very broad metaphor that gives coherence to the idea of Islamic civilization-making. Under it, we come to four nodal points: VOCATION, TRANSCENDENCE, ORGANISM, and OTHERIZATION. While the first three construct the nodes of the IR’s decolonial discourse, the last dislocates the rivaling capitalist and fundamentalist discourses. Finally, the minor metaphors under each node are studied based on Steen’s model. In conclusion, we review how these metaphors inspire Azghadi’s audiences for delinking from the liberal epistemology and re-appropriating the Islamic thought system as the cornerstone of their civilization.

Social confidence is a concept that plays a vital role in human relations and interactions and like a lubricant, makes the spinning of the social links’ wheels easier. On this basis it can be said that confidence is a facilitator for social interactions. This study is formed with the aim of achieving the concept of social confidence in Emam Mosa Sadr’s system of philosophy; in this regard, has studied his works that are the achievement of coexistence religious leadership experience in a society made up of various religions and cults and has concluded that to Emam Mosa Sadr’s opinion, social confidence produces with “human dignity” component, learnt and internalized in “family” and spreads in society by “religious thought“, “morality” and “wilayah” components. Also, “justice” makes the society reliable by its function, and “confidence” is fixed by support and strengthening of “patriotism” and “conversation” components. In Sadr’s idea, in the existence of social confidence, a dignified, prominent and firm society, in which merits and talents grows and “corruption” and “hypocrisy” vanishes, will be instructed.

The purpose of this study is to investigate the position of deprived groups in Imam Khomeini's thought. The research questions concern the position and role of the deprived and the oppressed in the victory of the Islamic Revolution and the continuation of the Islamic Republic. The findings of this research, which is a descriptive-analytical research and has been done by documentary method, show that The founder of the Islamic Republic of Iran, unlike many analysts of the Iranian revolution, who see this revolution as the product of the traditional or modern middle class or the coalition between them, considers the Islamic Revolution to be the achievement of the deprived and oppressed. He always praised the deprived and oppressed class of society; He considered the deprived to be the light of his eyes and the parents of all and he considers serving them as serving God. In Imam Khomeini's view, the deprived are the origin of the prophets, the followers of Islam, the creators of the revolution and the supporters of the Islamic Republic. They play an important role in socio-political developments and, according to them, are at the forefront of society. The Islamic Revolution is their achievement; The imposed war is due to their sacrifice, and the survival of the post-revolutionary system is due to their services and support.

In the religion of Islam, security and order in society are the basis for the formation and maintenance of a social system.And this can be found in the thought of the elders of religion. The system is used in a variety of concepts such as the organization of social life, the state of affairs, the state, the set of Islamic rules and regulations, and the political, cultural, social, and economic subsystems. And when it is said that disruption of the system is considered to be the system of the Islamic system, the Islamic system and the land, the system of the Islamic government and the system of life and livelihood of the people, and the prohibition of disturbance in this research, what is meant is the prohibition of disturbance in the social system and the livelihood. People. Imam Khomeini is one of the contemporary elders who has discussed and discussed the prohibition of disorder in the system. In their view, it is forbidden to preserve the system according to the wisdom of the imperative and to disrupt it. This descriptive-analytical study with a library study has introduced the principle of non-systemic disorder with an approach to Khomeini's approach as a principle.

After the victory of the Islamic Revolution, one of the important issues for promoting of Islamic culture was unity of the seminary and university which could, in addition to localizing the humanities in the country, bring together the scholars of religion and the university elites. However, in recent decades, this idea has had many problems and could not be executed. Accordingly, this research seeks to main challenges of unity of the seminary and university in order to localize the humanities in the country and to provide some solutions. The findings of this study indicate that challenges such as the lack of adequate attention to the university and seminary environments of the problem of native science, the dominance of positivist approaches to universities, absence consensus elites in the seminary and university environment(such as ayatollah Motahari and Tabatabaie), lack of compilation of joint works of the seminary and university in the field of humanities, failure to respond timely and appropriately to the doubts of the religion, has caused to remain unity of the seminary and university in the development of indigenous humanities in the theoretical field and do not applied. Under such conditions, systematic use of the media, introducing new scientific and technical topics by scientific and religious elites, perform free-thinking seats idea, can be used to the for localization of humanities through the linkage between the seminary and the university.

One of the important points for those countries which are not considered as the source of modernity is that how they can withstand against western culture in the modern world. It seems that with the criticisms of post - modernism intellectuals for the essence of modernity, it can be concluded that although western culture had considerable progress in technology and materialism, it needed deep eastern thoughts for analyzing meaning and spirituality. In this regard, with developed civilization history had significant progress in spiritual culture which had been recognized by the whole world. One of the important achievements of Iran for the world is th expansion of love culture and lovemaking. It can be proved regarding the works of Molana, Sadi, Hafez, and Attar. But Fakhredin Araqi is one who had posed creative, deep, and elaborate meaning regarding love which had received little attention. This article aimed at demonstrating a modern and different meaning of it by the use of interpretive sociological view. This study analyzed Araqi lovemaking style in a functional way by the use of a naturalistic method and Herbert Blume grounded method and showed how this meaning can be utilized in the cognitive paradigm in the Iranian utopia. The results demonstrated that typology deduced from "Lamaat" on the basis of different types of lovemaking functions has an effective and efficient capability on today's modern world.

There are different divisions of reason in terms of purpose and scope. One of them looks at the intellect from the perspective of activity in the worldly and hereafter or animal and spiritual dimensions and creates two types called the intellect of livelihood and the intellect of resurrection. Since the religion of Islam has a special view of worldly life and considers it a means to attain eternal life, the importance of paying attention to the subject of livelihood is clear. The interpretation of the subsistence intellect has not been used explicitly in the verses and hadiths and is one of the interpretations that has been set in the following periods and different definitions of it can be seen, such as some group is economic intellect, some group is practical intellect or. They know a little bit. After stating the general divisions of the intellect from the point of view of Islamic scholars, this article discusses the relationship between the intellect of livelihood and the intellect of the resurrection and considers "the resurrectionism of the intellect of living" as a condition for the realization of its correct meaning. Therefore, perfecting this power will lead to the realization of rational life and the life of the Qur'an.

Mourning ceremonies as a ritual dimension of religion have long been considered of special importance and prestige, and every year millions of God-seekers and lovers of Hazrat Sayyid al-Shuhada (AS) attend the mourning ceremonies in the first decade of Muharram in a glorious, cohesive, unifying and passionate manner. In this article, the phenomenological understanding of the lived religious experiences of young people from attending mourning ceremonies according to the coronary conditions of society is considered.

Using theoretical and purposeful sampling method, interviews with 25 young mourners (18-35) in four youth groups (Qamar Bani Hashem (AS), Zolanvar, Sajedin and Mohebbin) in Neyriz city of Fars province in Muharram2020. The data of this qualitative study were collected through semi-structured interviews.

According to the typological model of the experience of the religious groups of Joachim Ouch, after analyzing the qualitative data, they categorized their lived experience in the following three aspects: Intellectual dimension: Enlightenment, mental health promotion, Practical dimension: New style of mourning, Acquisition of confidential identity, Religious socialization, Jihadi identity and Social dimension: Promotion of social capital, Promotion of social health, Collective bi-generation and creation of intergenerational ties, Suspension of the system Social stratification

The general results of the research indicate that the mourning ceremonies of Imam Hussein (AS) are considered as an identity-building factor and play an essential role in the peace, vitality and spiritual, physical and spiritual well-being of the youth.

The issue of Contingents and immortality has a special place in Allameh Tabataba'i’s view. Allameh’s approach to the question of immortality is the common method of Ibn Sina and transcendent philosophy of Mulla sadra. The theory of Contingents is a theoretical innovation and epistemological initiative. Allameh Tabataba’i considers Contingents as human’s practical and social thoughts which humankind, through utilizing emotional elements, tries to strike a balance between two actual worlds. This theory help us to understand humankind , its needs, questions, ends and goals , as well as describing the means to reach collective systems and social life, the foundation of rights and collective ethics. citing to Quranic verses, he knows the soul a two-faced being. One face toward the material world, the other face toward the Metaphysics. The main problem with the study was to investigate the relationship between immortality of the soul and Social Contingents .In this present study we intend to study Allameh's innovations in social contingents and its epistemological results and consequences in the discussion of the immortality of the soul.

Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, he had spoken of the evolutionary process of the Islamic revolution of Iran. In the five stage revolutionary process, we have crossed the first two stages successfully, namely the Islamic revolution and Islamic system-making, and are now in the third stage, that is the Islamic government. After that we will reach the stage of Islamic society and finally Islamic civilization. This paper is an analysis of lifestyle indicators in the evolutionary stages of the Islamic Revolution from the view of Ayatollah Khamenei. The indicators associated with the lifestyle are based on his public speeches. According to these indices, it could be a supplement of the incomplete part of the declaration of the second step of Islamic Revolution.

One of the aspects of distinction of schools such as Islam, liberalism, socialism is in the proportion and relationship between the concepts of justice and efficiency. The two schools of liberalism and socialism are based on the priority of each of these components to cause another margin. Whereas Islam With a longitudinal look at a coherent and integrated network, monotheism and prophecies, justice and basic principles of religion are raised. In this study, the main question is what relationships exist between justice and efficiency in Imam Khomeini's thought? Research findings indicate that in the imam's thought based on the Islamic perspective, contrary the above two schools, the justice and efficiency can be evaluated in a longitudinal system. And the absolute General and Special relation between the two concepts there are. So he looked at justice. Therefore, in his view, justice is a more general and broader concept; in such a way that covers the concept of efficiency. In fact, Justice is the main condition of efficiency. And efficiency in a longitudinal course is the strengthening of social justice. The method used in this study is descriptive-analytic and research data is a library.