نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 14 (پاییز و زمستان 1400)

The focal point of the forthcoming research is to study the relationship between Islamic sovereignty and ethics and spirituality by looking at the second step statement. Religious rule can not have an impartial and neutral approach to moral principles and values, and therefore strives to make society as moral and spiritual as possible. The purpose of this article is to explain the approach that is mentioned in the statement of the second step in the form of grounding approach and appropriate methods. This article, with a qualitative method and studies of documents related to the statement and the library method, seeks to introduce two other models in this field, namely the model of society's liberation and society's maximum compulsion to morality, and finally defend the autonomous theory in the second step statement. The most important achievement of this article is trying to achieve a system of defense in the relationship between ethics and Islamic government in the form of ethics and appropriate methods, including the exploitation of civil society, rational confrontation with anti-spirituality and ethics centers, having a comprehensive plan and the rulers' faithfulness to moral principles.

The idea of ​​Velayat-e-Faqih has long been considered as a religious-political theory for the Islamic society in the era of the absence of Imam al-Zaman (as) and has been discussed and explored by many scholars and scholars. One of these experts is Ayatollah Mesbah Yazdi. By explaining and analyzing the theory of Velayat-e-Faqih, he has tried to reveal the position and importance of Vali-e-Faqih to the Islamic society from various aspects. Considering that in the current situation, the most fundamental element in the formation of the Islamic Republic of Iran is Velayat-e Faqih, This important question arises that what is the role of the Supreme Leader in the continuation and consolidation of the system of the Islamic Republic of Iran? To answer this question, the present study intends to explain the position and importance of the Supreme Leader in society and how the impact of the Supreme Leader in the stability and consolidation of the Islamic Republic of Iran from the perspective of Ayatollah Mesbah Yazdi with an analytical approach and documentary and library methods. The findings of the research show that from the point of view of Ayatollah Mesbah, the people are the cause of realization, objectification and formation of the Islamic government of Velayat-e-Faqih in the society and Vali-e-Faqih. The system of the Islamic Republic of Iran has been continued and strengthened.

In this article, the relationship between religion and government from the perspective of Imam Khomeini and Seyyed Qutb is examined and the possibility of dialogue among his views is analyzed. The type of tendency of Imam Khomeini and Seyyed Qutb to the relationship between religion and government or Islam and the basic policy to fight against Taghoot. The purpose of the research is to obtain the roots of the ideas of Imam Khomeini and Seyyed Qutb in the emergence of their practical and revolutionary views on the relationship between religion and government. The importance of this research is due to the emphasis on some aspects of Imam Khomeini's thought that can be seen in the Islamic Revolution and his views in order to show some extremism of Islamist groups such as Al-Qaeda. The findings of the article that although it seems that the similarity of Seyyed Qutb's views with Imam Khomeini is in the formation of Islamic government and the relationship between government and religion, but based on Imam Khomeini's emphasis on defining the fight against Taghoot and what Seyyed Qutb means in jihad and formation Islamic government is without the emergence of a people's government, the main difference is their approach to the government. Moreover, contrary to Imam Khomeini's views that jihad is the last stage in the fight against Taghoot, Sayyid Qutb emphasizes the necessity for jihad as a fundamental principle for the link between religion and government. The method of the present study is a combination of historical analysis and comparative analysis.

Discussions based on "how" to Islamize knowledge is one of the most controversial issues related to the topic of "Islamization of knowledge". The reason is the "methodological" concerns and implications in the process of Islamization of knowledge. What is considered as a research problem in this article is the issue of "how" to Islamize knowledge and the mechanisms proposed in it. This research has studied this issue through documentary and library methods and meta-analysis of the most important works and resources in this field. The result of this study shows that in general, there are two different paths among Islamic thinkers in this regard: 1- a path based on the proposal of Ismaʻil Raji al-Faruqi and 2- a path based on the two-stage process of Syed Muhammad Naquib al-Attas. However, the process of Islamization of knowledge in the face of contemporary challenges requires more methodological dynamics.

We have done this research, with the purpose of taking a grasp to the religious teaching comprehensive template of Imam Musa Sadr’s point of view. This research from the purpose is applicable, by Data is qualitative and quantitative, and from implementation point of view is exploratory and cross – sectional survey. In qualitative method, we had review on books like religions in human Servicing (Sadr 2016), For living (Sadr 2012), With Imam step by step (Zahir 2017), Nay and Ney (sadr 2015), and Teaching School (adib 2018). The reliability of the questionnaire was confirmed with Cronbach's alpha coefficient of 0.899. The statistical population includes 305 school principals and teachers of Semnan province as well as experts of Imam Musa Sadr Institute. Data were analyzed by descriptive statistical methods of correlation and inferential with SPSS and Amos software. Findings showed that the final model of religious education from the perspective of Imam Musa Sadr includes four dimensions: goals of religious education, methods of religious education the content of religious education, Divine nature, verism, realism and observance of moderation and the evaluation criteria of religious education.

A deep understanding of the nature of movements and revolutions has beeen influenced largely by examining the role of influential social groups in the process of revolutions. The constitutional movement has also been one of the achievements of our confrontation and encounter with modern ideas. The clergy and intellectuals are influential forces in the social structure and the constitution was the first experience of competition between political forces in the history of Iran, which the clergy and intellectuals were able to win together. The clergy articulated their views based on the values ​​of Islam and its teachings, and the intellectuals, following the pattern of Western counterparts, sought to establish new political structures in Iran that were largely derived from and consequent of Western schools and the teachings of secularism, rationalism, and scientism. In this study, we deal and cope with the role of the clergy and intellectuals as the most important factors in establishing Iranian society during the Constitutional Revolution with a descriptive-analytical method. The findings of the study designate that these two currents were among the most influential groups in the Constitutional Revolution. It seems that the intellectual current, using the capacity of awareness and familiarity with western’s thechings in that period, was able to bring new teachings of constitutionalism, and the clergy introduced these teachings with Islamic approch. Then, the celergy tried by mobilizing the people to bring the constitution to victory.

Neo-Salafism is one of the theological currents of the contemporary era which, while preserving the principles of Salafism, seeks to injure and modify some of its principles by criticizing Salafism. The neo-Salafis, by transcending the dogmatic beliefs of Salafism and presenting new and different interpretations of the currents within the Sunni Islamic paradigm, demonstrated a more moderate view of fundamentalist Islam. They against new kind of Salafism (Jihadi - Takfiris) seek to achieve Islamic rule by reviving monotheism and using more moderate methods such as inviting and cadre building and educating to the society. According to the views of people such as the late Farihi, Babi Saeed, Samir Amqar, Kerry Glin, etc., Noselfieh is interpreted as an irrational current and prone to extremist violence and militarism. The title of claimants of the neo-Salafi discourse seeks to show that, contrary to popular interpretations of neo-Salafism, this current has a more rational and moderate discourse than other Salafi currents.

Throughout history, human beings have been confronted with various divine and non-divine religions, and today, due to the wide range of connections, this diversity of religions has received more attention. There are different approaches to the plurality of religions, one of which is pluralism. The present study examines and critiques religious pluralism from the perspective of Mohammad Shahrour; Religious pluralism means that the great religions of the world constitute changing perceptions and reactions of the divine truth. By referring to Shahrour's writings, his views and arguments in the discussion of religious pluralism are explained and evaluated on the basis of Islamic doctrinal principles. Their sentence is quoting verses from the Quran. Shahrour considers Islam as an innate religion and considers all human beings (including the followers of Prophet Mohammad (PBUH) and others) as Muslims. He introduces the pillars for Islam, adherence to which leads to entering the circle of Islam and enjoying Islamic rights; however, by contemplating the verses of the Qur'an and referring to their interpretation, his misunderstanding of the verses is clarified and the invalidity of his view is proved.

The issue of the divinity of the text and words of the Holy Qur'an is one of the most important foundations of "knowledge of revelation" in Islam. According to many Qur'anic scholars, God has revealed the words and meanings of the verses to the Holy Prophet, as a result, the words and meaning of the Holy Qur'an are both divinely, but in the contemporary period, open-minded such as Nasr Hamid Abu Zayd expressed challenging views on "what revelation is", including "creation of the words of the Holy Qur'an by the Prophet". To prove this view, Abu Zayd has argued with the verses of the Holy Qur'an, the differences of the Qur’anic readings, the abolisher and the abrogated, theological reasons based on the impossibility of God speaking and the gradual descent of the Holy Qur'an. The present study critiques this view by analytical-critical method, based on the principles of Allameh Tabatabai .As a result, it should be said: Quranic revelation, both in terms of word and meaning, has a divine nature and not a prophetic one.

Imam Hussein is the myth of humanity. Throughout history, poets have reached the dimensions of his existence from an epistemological perspective, and in addition to epic martial, tragic, and mystical discourses, they have referred to him as a historical religious model and the flag bearer of a great movement. The present article is considered as a conceptual-analytical method based on the theory of conceptual metaphor and the character of Imam in contemporary Arabic poetry with prominent examples and with the study of "Return to Karba" by Ahmad Dahbour, also the poems of "Mirrors" "The mirror of the head" "Witness mirror " "Hussein Mosqe" has reached. The purpose of this study is to express the point that contemporary poets, using metaphorical language techniques, have evoked the character of Imam Hussein from the text of history and religion, from a brazier in its shadow, to the efforts of repressive and authoritarian powers. The world, especially the Arab world, is conquered and from another perspective, Imam Hussein is presented as a dynamic and present being in connection with the current issues of the world. The result of the writing, which is derived from the reciprocal correspondence between the personality of Imam Hussein and contemporary man, is that the only way for man to change the adverse conditions of the world and protect his membership against all kinds of aggression by world governments is to establish the personality of Imam Hussein and rebellion against falsehood and martyrdom in the right way.

Social contradictions are any conscious hostile thinking, feeling, and behavior that occurs at various levels of society, from relationships between individuals to between groups and between peoples and governments. This issue has many individual and social effects and consequences, one of the most important of which is to threaten the order of society and create an obstacle in the path of spiritual and material growth and excellence of society and its individuals. Therefore, for many decades, the study of various dimensions of this social issue has been considered by humanities thinkers in the fields of sociology, social psychology and human relations. The purpose of this study is to answer these two questions: What is the type of Islam's confrontation with the issue of social conflicts? And in religious teachings, how are the causes of social contradictions explained? In response to these two questions, verses and narrations have been studied and analyzed by a descriptive-analytical qualitative study method. First, the main concepts of the research are analyzed, then the Islamic view on the occurrence of social conflicts and its factors are examined. According to the research findings, from the perspective of Islam, the occurrence of social conflicts is inevitable and arises from the type of human creation. Factors of social conflict also include four categories: individual, social, transsocial and supernatural.

From the past until now, the function of human social responsibility has been considered and studied by thinkers and policy makers and it has been especially significant and vital in Islamic states. Due to the importance of human responsibility in building a favorable and constructive society, this study has conducted a comparative study on the discourse of moderationism and radical discourse on human social responsibility. A moderate attitude towards social phenomena provides the ground for social convergence and a radical attitude towards them, feeds a lack of convergence in society. For this reason, the author believes that the function of human social responsibility in these two discourses has a different output. Thus, human being has historically been one of the three focal elements of history, the continuation of war, social tensions or peace and comfort. This study seeks to answer the question: "What role does the idea of ​​moderationism play in deepening human social responsibility compared to radical discourse?" The main purpose of this article is to spread the discourse of moderationism in society in order to reconstruct human responsibility in social areas. In the present study, the library method has been used for data analysis; In other words, the method of this research is diachronic and interdisciplinary. The finding of this study is the expansion of social responsibility in the development of ideas of moderationism and emphasizes that the idea of ​​moderationism is effective in social thinking and prevents social divergence.