نشریه نظریه های اجتماعی متفکران مسلمان
سال دوازدهم شماره 2 (پیاپی 25، تابستان 1401)

problem statement: 

temperament and Nature plays an important role in human happiness and misery. temperament is related to the divine spirit, which, if not contaminated with sin, makes human successful and paves the way to God. But nature is related to the physical dimension of human, which, if it overcomes the spiritual dimension, leads human to a downward course. This study aims to investigate the role of temperament and nature in the ascending and descending course of human and has answered the question that from Imam Khomeini's point of view, what is the role of temperament and nature in the ascending and descending of human status?

The research method in this article is descriptive-analytical. Using the method of documentary study and referring to the mystical and moral works of Imam Khomeini, first the concept of temperament and its types are clarified and then Imam's view on human temperament and nature and effective factors and obstacles. It has been studied and explained in its ascending and descending course.

From Imam Khomeini's point of view, the most important factor in the ascendancy of the soul, which originates from the pure human temperament, is awakening, which prevents human from doing evil things. On the contrary, negligence causes one to drown in sin. Another condition for the ascendant of the soul is contemplation and remembrance of the blessings that God has given to human. Another house for the ascendant of human is the decision to forsake sins and perform duties. After the stage of thinking and determination, it is calculation, meditation and meditation. Imam believes that when a person pollutes the light of temperament with the darkness of nature by committing sins, he must repent. Neglect of one's original temperament, forgetfulness of the soul, disregard for God's lofty goals in the creation of human and selfishness, are among the things that weaken the power of reason and human temperament and cause human to fall. Imam Khomeini considers the source of all errors to be self-love, worldly love and evil temptations that are effective in the downward course of human.

From Imam Khomeini's point of view, committing sins due to human attention to the natural world causes darkness, turbidity of the heart and extinguishes the light of temperament, and one of the most important ways to prevent the darkness of the heart is waking up from negligence and repentance.

The wisdom of society and history from the point of view of the sages of Neo-Sadarai: Allamah Tabatabai and Mortaza MotahhariAfter the Muslims' encounter with the modern Western world, some contemporary thinkers influenced by the transcendent wisdom (al-Hekmah al-mota`aliah) of Sadr al-Muta`allehin Shirazi, known as the "Neo-Sadr thinkers", had a critical encounter with the philosophies of history and theories of contemporary Western social sciences, including Hegel, Marx, Comte, Durkheim and others based on the principles of Islamic wisdom. Through this critical encounter, transcendent wisdom has been developed and a collection of reflections from these contemporary philosophers has been formulated, which can be called the wisdom of society and history. Although other research has been done on this subject, most of them have dealt with the relationship between the individual and society and in a few cases have examined the realm of the wisdom of history. In this article, with the aim of formulating the development of transcendent wisdom in society and history and using comparative methodology, in the first part, emphasizing the views of the Allameh Tabatabai, the principle of employment, society's independence from individuals, conventionalitis, human evolutionary history, history of right and wrong, chronology of history are discussed. In the second part, with a comparative view, the nature of society, individual will and social determinism, causality in history, the originality of nature (Fetrah), the driving force of history, the total evolution of history and the mechanisms of realization history based on the view of Shahid Motahhari are mentioned. At the end of the article, after conclution, two main category for further research are mentioned: 1) research in relation of partial-general and total, the relationship of individual, society and history and their simultaneous originality, the graded evolutionary reality of history, the relationship of consciousness and will; 2) Critique of contemporary sociological theories based on Islamic wisdom.

The subject of art, beauty and aesthetics has been of general and special interest since ancient times as one of the important aspects of human life and an important dimension of philosophy. The philosophical approach to aesthetics examines what is why, why, its roots, causes, and necessities, and analyzes them. The purpose of this article is to explain the do's and don'ts of aesthetics in Islamic architecture from the point of view of Islamic jurisprudence and ethics. Aesthetics from the perspective of Islam can be analyzed from both jurisprudential and moral aspects. From the point of view of Islamic jurisprudence and rules, God, himself, other human beings and environmental creation should not be wasted in any legal action. This may be in various cases, such as the abuse of laws and regulations in the construction of buildings, non-payment of Sharia funds and the rights of the deprived, disregard for the place of worship and worship space in seemingly beautiful buildings, providing bed and sin space, harming others Chart people, neighbors and nature. From the moral point of view, human beings are forbidden from paying attention only to the appearance and beautification of the building and space and ignoring other dimensions such as humility, helping the needy, remembering the resurrection and God's pleasure, as well as exaggerating the beauty of the building Space for worldly affairs, in addition to the aforementioned effects and consequences, may lead to the envy and regret of others. Therefore, in the subject of aesthetics, the religion of Islam recommends human beings to benevolence and simple living, with the design of beauty, which has a meaning and content derived from goodness and goodness. In fact, in the subject of Islamic aesthetics, Islamic rules and ethics take precedence over beautiful appearance, and Jamil in the true sense, which is one of the attributes of God, relies on true beauties. True beauties are the same different levels that are beautiful nature, motherly love, freedom and self-sacrifice and devotion and honesty and beautiful divine beauty.

In any society, depending on the approach of the government, from dictatorship to democracy and religious democracy, the goals of political education change and extend from a range of socialization to education. The outputs of the political education system also vary according to the approach chosen in each state: individuals may be obedient to society's values ​​and passive in reform, or they may develop into human beings who can develop society's values, contribute to society's change, and Participate in improving social and political conditions. In the model of Islamic government, which seeks to guide human beings according to the divine order in the religion of Islam and aims at this issue, political education emphasizes different components of other types of government and wants human beings to function and play with the desired Islamic criteria. To create in the Islamic society. The present study was conducted by qualitative content analysis method and by extracting the relevant codes from the content of Sadr's books, seeks to find the components of political education from the perspective of this Islamic thinker. The statistical example is a number of first-hand works of Martyr Sadr, whose political thought is related to issues related to the construction of Islamic civilization, and all of his remaining writings have been selected from a large community. Findings of the research after in-depth study and three stages of coding and classification, show that the components of political education from Sadr's perspective can be presented in five general categories: components of education are purpose, context, companions, learnings and care. Each of these components also contains several related sub-categories: the goal is divided into three categories, the facilitators are divided into six categories, the companions are divided into two categories, the caregivers are divided into two categories, and the learnings are divided into two categories.

The late Dr. Davood Farihi and Dr. Seyed Javad Tabatabai, two former professors at the Faculty of Law and Political Science, University of Tehran, each claimed to have an idea about Iran that had taken the form of a kind of intellectual controversy in recent years. After years of theoretical discussion about the decline of Iran, Tabatabai finally looks at the issue of Iran's decline from the position of Iranshahri political thought. Dr. Davood Farihi reads the problem of Iran under the neglect of a change in political thought during the constitutional period that occurred in the Shia world, and that is constitutionalism with the narration of Mirza Naini. The seeds of disagreement between Farihi and Tabatabai on the issue of the method were sown. Farihi's reading of political jurisprudence was influenced by his discourse understanding of the relationship between knowledge and power, which contrasted him with Tabatabai's linear and evolutionary view. Farihi sought to show how the political logic and knowledge relations that govern a particular region of the world, the Islamic world of Iran, differ from its Western counterpart, and it was evident that such a view, by Tabatabai's analysis of degeneration as a kind of backwardness Remaining in linear history was inconsistent with modernity. In this regard, Farihi was strongly influenced by the tyranny and division of knowledge in Islamic civilization. Jaberi, following the discussion on the intellectual and cultural heritage of the Islamic world, divided knowledge in Islamic civilization into at least two eastern and western regions and tried to show that the logic governing knowledge in the East of Islamic civilization is different from the logic governing The West is the world of Islam. Since each of these two respected professors looked at the Iranian problem from a different angle, in recent years, their intellectual tolerance has turned into an intellectual conflict, and each of them has directly criticized the other in his recent works. While examining this intellectual conflict, this article claims a kind of oneness between the critique of both masters; In fact, both professors accuse each other of single theoretical negligence. This article will examine the different aspects of this similar logic.

Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, political, cultural, scientific and moral functions. Attention to civilization and civilization in Iran after the revolution has always been the focus of civilization scholars to the extent that the Supreme Leader of the Revolution called the second step of the Islamic Revolution the step of civilization. It should be noted that civilizations have propulsion and a point of gravity without which civilization can not be formed. Addressing this issue is important because the acceptance of any category as such, will lead to the differentiation of civilizations and their own consequences in the process of formation and construction of civilizations. This study seeks to understand and discover the main component of the new Islamic civilization from the perspective of the seminary and academic elites of the civilization to give a clear picture of this civilization and its consequences, compared to other civilizations to pave the uneven path of modern Islamic civilization. It should be noted that the driving force or logic of the dynamics of modern Islamic civilization based on the thought of the elite community is widely diverse. Therefore, to find the answer to the research concern, the interview-based thematic analysis method has been used.The categories obtained by the research are: 1. Acceptance of values, the core of civilization 2. Obtaining the basis, the dough of civilization 3. Social needs, infrastructure of civilization 4. The system of thought, the heart of civilization. 5. The system of fundamental tendencies and values. Human will is the pillar of civilization 7. Recognition of diversity and social pluralism, the starting point of civilization dynamics 8. Understanding the spirit of the time Understanding the logic of the dynamics of civilization

Al-Ahmad's radical critiques of the concept of Westernization due to the widespread popularity of various sections of Iranian society at the time of its introduction played an important role in the intellectual and political orientations of Iranian society. Research Findings1- Westernization is a reaction related to modernizationHis views entitled "Westernization" in its technological, economic and social dimensions should be considered as a reaction to the pattern of modernization that was being formed rapidly in the second Pahlavi era and regardless of its consequences. The strong dependence of this process on global capitalism and the prominent role of multinational companies in investing in Iran's domestic industries, along with the growing import of foreign products from oil revenues and the prevalence of consumerism in the urban lifestyle, was a phenomenon that many intellectuals of that period in various forms. It was criticized and Al-Ahmad was one of the pioneers in criticizing this modernization in this direction.2. Critical Westernization of Superficial ModernismThe dependent and accelerated modernization of the Pahlavi government was rooted in a superficial and ignorant modernism that dominated the thought and culture of the elites and constitutionalist and modernist intellectuals of Reza Shah's era and in the Ahmad's era by the formal education system, press and cultural magazines and even some new intellectuals and educated people. dominated. The modernism that prevailed during this period undoubtedly lacked philosophical depth or precise knowledge of the nature of modern culture and civilization, and for this reason it promoted imitation of the modern lifestyle as the main manifestation of modernity. He was involved in cultural and identity debates.3. Weakness of the positive aspects of the concept of westernizationThe lack of philosophical aspect and the emphasis on economic and political aspects of Al-Ahmad's critiques of the accelerated modernization and superficial modernism of the Pahlavi era in the context of the critique of the phenomenon of "Westernization" indicate if his superficial acquaintance with modern European civilization. Except for the strengthening of anti-Western political currents in the form of political and cultural anti-Westernism.

Prior to the Islamic Revolution of Iran, paving the way for the development and advancement of women's higher education was considered as an example of human rights in various societies, including Iran. After the Islamic Revolution and facing a more serious approach of Iranian laws to Islamic principles, keeping men at the center of family and social power, equal opportunities for higher education for women, especially in seminaries that are the center of Iranian legal thought. Rud faced challenges such as weakening the academic level of female students compared to seminary men despite having the same level. Because giving equal job and managerial opportunities to women is a prerequisite for them to enjoy equal scientific opportunities at higher seminary and university levels. Therefore, the present study, in order to examine the view of the Imams of the Revolution regarding the higher education of women in the seminary and the university, has explained Ayatollah Khamenei's approach in this regard. Findings indicate the necessity and necessity of university higher education in some fields such as medicine, jurisprudence, policy and management, as well as women's seminary higher education up to the level of ijtihad, especially in the field of women and family issues. The result is that giving power from higher education to women is emphasized, but also Ayatollah Khamenei's demand from the women's community.In fact, the purpose of this study is to investigate the importance of women's education in Islamic society with regard to the views and possibly the limitations of Islamic jurisprudence in the Islamic Republic of Iran; Therefore, one of the most important goals is to study and explain the attitude of the rulers of the Islamic society, especially the jurisprudent and the ruler present at the head of the Islamic Republic of Iran, regarding the changing social status of women in Iran and the world. This research is considered.