نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 15 (بهار و تابستان 1401)

Rationality plays an irreplaceable role in the construction and continuity of any civilization; Therefore, the relationship between rationality and civilization is considered as one of the fundamental issues in social sciences; To the extent that sociologists such as Weber consider the rationality as a prominent feature of modern civilization. Muslim Intellectuals has also been worried about the relationship between rationality and civilization. Mohammad bagher Sadr who is known as an innovative thinker has also addressed this issue. In his point of view, the fundamental "problem" that has plagued the mind of contemporary man is this question: What is the ideal system that will bring the society to prosperity?  The answer to this question divides into four schools: liberalism, socialism, communism and Islam. Under this question, he considers the ratio of rationality and civilization. In this research, we formulate Mohammad bagher Sadr's view on the relationship between rationality and civilization using a qualitative documentary method. One of the untangling analytical tools that he has chosen to analyze many topics is the model of infrastructure and superstructure. According to him, the Islamic philosophical vision, which is influenced by theoretical rationality, is the foundation (infrastructure) and the school of Islam is its superstructure. He considers the condition for the realization of this infrastructure and superstructure to be the flow of Islamic morals in the Islamic Ummah (Islamic nation). Accordingly, the first step to achieve Islamic civilization is to explain the ontological and epistemological dimensions and the second step is to establish the school of Islam based on this foundation and the fundamental keyword "general human caliphate".  Furthermore, it is necessary to implement educational programs to excellence of tendencies and temperament of the Ummah (nation).

Although human beings today have made great strides in the modern world, they have not yet found a way to definitively cure the suffering of living in this world. Existence of death, diseases, poverty, discrimination, calamities and disasters, etc. are among the factors that cause man to have a crisis of meaning. In this research, the pillars of the meaning of life have been discussed and it has been stated that the meaning of life has four pillars, and disruption in any of these pillars will cause disruption in the meaning of life. In short, these 4 pillars are: recognizing the current situation, recognizing the desired situation, the way to get from the current situation to the desired situation, as well as how to move and behave to reach the desired situation from the current situation. These four pillars, which are derived from the definition of the meaning of life, were examined from the perspective of Allameh Mesbah Yazdi, and finally it was concluded that in his view, all human beings in their current situation, "seek happiness and pleasure" and the desired situation. Is the attainment of lasting pleasure, which is interpreted as happiness in the Qur'an, and its example is "Allah in the realm of the hereafter"; However, one may mistakenly choose another. The path of human movement, the world and the only guide aware of the maze of path and goal, is the Infallible Imam.The research method in this research is descriptive-analytical and library resources have been used.

The subject of the current research is a comparative comparison of the social approach of Tafsir Man Wahi Al-Qur'an with Tafsir Fi-Zhalal Al-Qur'an in issues related to government. This research is theoretical and with a comparative-comparative approach. The purpose of this research is to know the opinions and thoughts of Shia and Sunni experts regarding the governance issue in Muslim societies and to explain the verses of the Holy Qur'an in the context of issues related to politics and governance in Muslim society as best as possible and more accurately by comparing Allameh's thought. Fazlullah and Seyyed Qutb are two thinkers of the Islamic world. It is meant by governmental issues, issues related to the way of managing and administering the Muslim community; Issues such as how to govern, qualities of rulers, people's place in government, law, economy, freedom, democracy and social justice. The main and fundamental question of this research is that what are the fundamental similarities and differences in the way of analyzing and interpreting the verses of the Holy Quran on the issue of government from the perspective of Allameh Fazlullah and Seyyed Qutb? One of the findings of this research is that the explanation and interpretation of the verses of the Holy Quran is influenced by the religious and scientific foundations and the special geographical and cultural conditions of each exegete; Therefore, due to the similarity in the interpretation principles and bases, they have similar views on most of the interpretation issues, and the difference of opinions is focused on the details and the way of implementing the laws.

Tafsir Al-Mizan and Fei-Zhal have explained social phenomena realistically with a new approach in the last century. These two interpretations have interpreted the verses of the Holy Qur'an with a rational and revealed basis, and in addition to other interpretation approaches, they have benefited from the characteristic and critical approach towards the existing social system. The main issue of this article is "similarities and differences of critical methodology in scales and shadows". This article has shown with a library and descriptive analytical and comparative method that al-Mizan and Faizal have criticized the existing human societies for turning their backs on the revealed source of knowledge and using only theoretical wisdom and relying on materialism. The distinguishing aspect of critical methodology in these two interpretations is the division of Islamic societies into (Jahili and Islamic) while Al-Mizan did not express this division while criticizing. Just as Fai-Thal has criticized Islamic societies on three grounds (nationalist, nationalist, and relations with the West), while Al-Mizan based his criticism of Islamic societies on (Westernism, ignoring revealed laws, lack of internal cohesion). and obeying corrupt rulers). In criticizing western societies and culture, he has considered and criticized factors such as (gender pleasure, lack of humanity, lack of spiritual freedom, body freedom, racism, arrogance and boasting, etc.) as effective. Al-Mizan criticizes Western society and its civilization because of the materialistic approach to existence and limiting the world to external and material levels, class distance, sensualism, instrumental rationality, the closed door of charity and the open door of hypocrisy and the lack of truth and virtue. ) has criticized. Keywords: critical methodology, Islamic societies, Western societies and civilizations, al-Mizan and Faizal

This article aims to answer the question that what is the relationship between Islam and nationalism and consequently between being a Muslim and being a nationalist? Is there a conflict ratio or not? This research is fundamental and basic in terms of its purpose, and in terms of method, it has used the qualitative content analysis method and the comparative method. Therefore, first, the nature of Islam and the components of socio-political thinking in Islam have been examined, then the nature of nationalism and the components of socio-political thinking in nationalism have been discussed. In the third step, the similarities and differences between Islam and nationalism have been stated, and in the fourth step, the relationship between Islam and the three types of nationalism, independence-defense, civil-political, and ethnic-cultural, has been explained; Therefore, the present research is based on the fundamental goal and has reached the conclusion that there is conditional compatibility between Islam and nationalism; Islam, as a comprehensive religion, rejects ethnic-cultural nationalism and agrees with independent and civil nationalism in some cases such as acceptance of ethnic-cultural diversity and pluralism, independence and social cohesion, similarity and in many issues such as theoretical foundations, goals, values ​​and legitimacy of governance. , have a substantive difference.

Islamic humanism is a new intellectual current that is influenced by the theoretical foundations of Western humanism and tries to read the Islamic heritage. One of the issues that has been the focus of attention in this approach is determining the role of Sharia in regulating the rules and behavior of individual and social life, and in this regard, "traditional ijtihad" in Sharia is criticized and investigated as the most important tool for understanding Sharia. The theoretical foundations of Islamic humanism are: 1- Human-centered theology; 2- Humanization of Islamic heritage; 3- The centrality of reason itself, the foundation in the system of religious knowledge; 4- the priority of the central rights to get rid of the burden of religious obligation; Ali Shariati and Hassan Hanafi are two prominent thinkers of the Islamic leftist movement with a humanist approach, who ideologicalized religion anThey propose Islamic heritage, new "ijtihad" and according to the requirements of the times to realize the local "Islamic modernity" in a way. However, according to the knowledge bases on which this new proposed ijtihad is based, this approach has cognitive and practical weaknesses and distortions, which include: 1- Removing the science of jurisprudence from the circle of sciences that determine Islamic and Shariah laws and rules; 2- Adapting the rules and structure of Islamic sciences to secular ideologyhuman; 3- epistemological secularism and methodical secularism in determining the rules and laws of the life of the Islamic society; 4- Unrealism of religious propositions. 5- Desecration of religious beliefs. As a result, the proposed model of the Islamic left "Ijtihad in Sharia" with a humanist approach, apart from having theoretical and epistemological problems, has nothing to do with the life of the Muslim world, which places God at the center of its "opinions" and "actions".

Using the knowledge and experience of experts in any matter has a long history in human life. Religious sources, including the Qur'an, have confirmed this rational basis with the command to ask the "people of remembrance", but despite accepting the necessity of paying attention to the opinion of experienced people in many works, the use of new medical knowledge has sometimes doubted or even denied by some scholars and it has caused long-term debates. This research, which is organized in a descriptive-analytical way and uses the library method to collect information, aims to answer the question of whether Infallible Imams (pbuh) visit the physician or recommended it to others in order to use the data of this study for the use proving permission of using new medical knowledge religiously. The findings of this research show that there are signs, however small, of the Infallible Imams (pbuh) visiting the physician and recommending it to others, but considering the agreement of these hadiths with the reason and The Qur'an, or at least the lack of opposition to it, some arguments concerning avoiding visiting the physician, does not have the strength to face them.

The expansion of the dimensions of modernity has overshadowed the life of today's human; So that this has caused a review of the relationship between man and religion. In the period of modernity, man found a different view of the universe that he no longer interpreted himself, the world and God as in the past because the elements of modernity influenced his beliefComponents such as scientism, rationalism, empiricism, etc.And philosophers like Descartes by putting forward the Cogito theorem and emphasizing the rationalism method, Kant by placing science in religion and ethics, Nietzsche by proposing the will directed to power, and Sartre by placing man in the place of God, placing man in the center of understanding the truth. , played a very important role. Now this question is raised, what is the relationship between theological thoughts and religious beliefs and philosophical thoughts? Therefore, in this research, with a passing historical review of some philosophical ideas, we have tried to analyze theology and its need in the modern world with a philosophical criterion in the context of historical events and the current situation. For this purpose, various topics of theology in relation to philosophy have been investigated and topics related to the discussion have been collected, information has been collected through library studies, and the working method is descriptive-analytical.

One of the contemporary Arab intellectuals is Muhammad Abed al-Jabari, who, with the project of Arabic intellect against Islamic By planning the project, analyzed the Arab intellect based on the culture of the Islamic world and its influential elements with an epistemological perspective. This article will criticize Jabri's understanding of mystical knowledge with a critical analytical method and in the theoretical framework of Sadrai's critical realism and Mohiuddin's mysticism. Jabri's concern is the progress and development of the Islamic world and the causes of the backwardness of the Islamic world compared to the West. He considered the independent intellect or isolated intellect to be the current of Hermetic philosophy and the most important factor in the decline of Arabic-Islamic intellect. Jabri considered mystical knowledge to be a subjective knowledge that has no objective and social effects and has suffered many deviations, such as the emergence/interpretation of religious teachings, being focused on the hereafter, claiming to be reconciled with God in the affairs of the world, and the abandonment of the task. Therefore, whatever there is a scent of spiritualism and enlightening approach in the themes of religious texts, from Jabri's point of view, it is condemned to Hermeticism and is nothing more than a legend. In criticizing Jabri's point of view, mystical knowledge should be considered to be an objective knowledge resulting from the discovery and achievement of the reality and connection to the self of the Nafs al-Amr of  the world and arising from the reality. In addition, Islamic mysticism, according to the confession of orientalists such as Masignon and Nicholson, belongs to Islam itself and is not imported.One of the contemporary Arab intellectuals is Muhammad Abed al-Jabari, who, with the project of Arabic intellect against Islamic By planning the project, analyzed the Arab intellect based on the culture of the Islamic world and its influential elements with an epistemological perspective. This article will criticize Jabri's understanding of mystical knowledge with a critical analytical method and in the theoretical framework of Sadrai's critical realism and Mohiuddin's mysticism. Jabri's concern is the progress and development of the Islamic world and the causes of the backwardness of the Islamic world compared to the West. He considered the independent intellect or isolated intellect to be the current of Hermetic philosophy and the most important factor in the decline of Arabic-Islamic intellect. Jabri considered mystical knowledge to be a subjective knowledge that has no objective and social effects and has suffered many deviations, such as the emergence/interpretation of religious teachings, being focused on the hereafter, claiming to be reconciled with God in the affairs of the world, and the abandonment of the task. Therefore, whatever there is a scent of spiritualism and enlightening approach in the themes of religious texts, from Jabri's point of view, it is condemned to Hermeticism and is nothing more than a legend. In criticizing Jabri's point of view, mystical knowledge should be considered to be an objective knowledge resulting from the discovery and achievement of the reality and connection to the self of the Nafs al-Amr of  the world and arising from the reality. In addition, Islamic mysticism, according to the confession of orientalists such as Masignon and Nicholson, belongs to Islam itself and is not imported.

There is a theory about the Messenger of God (peace and blessings of God be upon him) that says that he did not have a miracle other than the Qur'an. This theory has supporters among the ancients and contemporaries among Muslims and non-Muslims (Orientalists). Contemporary Sunni Qur'ans, by accepting that the Qur'an is a miracle, are reluctant to attribute any miracle to the Holy Prophet (peace and blessings of Allaah be upon him). His principles are "confrontation of the miracles of the Prophet with the principle of causality", "lack of authority of the Sunnah" and "separation of the two human dimensions and the message of the Prophet" (peace and blessings of Allaah be upon him). The present article seeks to answer the question: What are the basics of denying any miracle for the Holy Prophet (peace and blessings of Allaah be upon him)? Do these foundations tolerate criticism? The study method in this research is a descriptive-analytical documentary with the aim of criticizing the principles of this process. Incomplete understanding of the principle of causality, incompleteness of arguments, selective approach to the verses of the Holy Quran and disregard for interpretive methods are some of the criticisms of this view.

What and how the relationship between science and religion is one of the most important challenges in the field of science and knowledge in the Islamic world and especially in our country. According to the famous classification that is agreed upon by many thinkers in this field, this relationship can be divided into four categories: conflict, differentiation, interaction and unity. This research seeks to answer the question by using the library study method and by adopting a descriptive-analytical approach, what are the criticisms of some Muslim thinkers under the four relations between science and religion? Based on this, under the relationship of the conflict between Ahmad Kasravi and Mehdi Bazargan, under the relationship between the differences between the views of Abdul Karim Soroush and Mustafa Melikan, under the title of the interaction between the opinions of Hossein Al-Attas and Ali Paya, and finally under the relationship of the unity of Hossein Nasr's opinions, a brief review is carried out. has taken. The results obtained from this research indicate that under the relations of conflict, differentiation, interaction and unity, the views of some critics can be seriously criticized, and as a result, there is a logical and maximum connection between science and religion and the production of religious science. Only possible is desirable.

This research has been done using descriptive and analytical method and in order to study the Tijaniyyah sect and its role in education of West Africa especially ivory coast. The findings show that the main thought and thought of the Tijaniyyah sect, which is common today in africa, dates back to its founder, Sheikh ahmed Tijaniyyah (1737-1815). He used all his efforts to spread Islam in West Africa. His disciples and followers went on, and they left the sect. This sect  more than other sufia orders in the field of education, achieved great and important results such as building mosques, schools, angles and scientific assemblies, education of reading and keeping quran, jurisprudence and hadith, interpretation and arabic language. However, they face problems and weaknesses in claiming loyalty and affection for the prophet of Islam (peace be upon him). Also, ties with capitalists and rulers made them lose confidence in people and cannot properly educate and achieve their goals.