نشریه بحران پژوهی جهان اسلام
سال پنجم شماره 2 (پیاپی 11، تابستان 1397)

Postmodernism is more known as a school of thought and a form of thought which has a philosophical critique on the great narratives in the scientific community. Therefore, our interpretation of this category is similar to the point of view of James Ford who denotes postmodernism as a "theoretical discourse." Now, this trend which has a serious place in the historical pathway of Western thought, has come to Iran such as many other currents of thought so that, today's research in the field of postmodernism is considered as one of the most important current trends in contemporary Iran. Accordingly, knowing the flow of supporters, presence of postmodernism in Iran and its consequences are the main subject of the present article. In this regard, the views and attributes related to this process are examined firstly, and then consequences of this presence such as postmodernist traditionalism, dominance of relativism logic, preservation and negation of the present situation, growth of nihilism, and questioning and thinking enthusiasm are mentioned.The present paper examines the extent and state of postmodernism in Iran and explores the foundations of its intellectual supporters, to seek the answer of this question that each of the accordant currents which have been effective by benefiting from this school in its strengthening and bolding and its life has defined in relation to this new situation, what are the political-intellectual consequences in the Iranian society?The crucial results of studying the problem are as follows:a.The selective use of postmodernist methodological tools to achieve the accordant currents flawed postmodernism presence as incomplete and quasi-postmodernism.b.The consequences of this process, regardless of the growth or decline of tradition, maintenance or rejection of the present situation, dominance of relativism and growth of unfoundedness, whose emergence is not dependent on geographic locations and particular intellectual and specific conditions, can have other consequences specific to the ecosystem. This issue has become apparent in Iran with a "convergence of thinking."

Mojahedin-e-Khalq Organization involved in internal violence and many assassinations during 1973-1977, some of the most known were the assassination of Majid Sharif Vaghei and Morteza Samadie Labbaf. Although all of this violence cannot be proved ideological by historical evidence, but this conflict between the Marxist members and religious members, is an interesting subject in the history of Iranian armed movements. This article looks for the reason and quality of these happenings in the Hannah Arendt`s Theory of Totalitarianism.

Geoculture is one of the basic fields of geopolitics that studies culture and politics interface. Cultural geography of a region, considering time and place, makes a specific geoculture. Cultural features such as religious, linguistic and ethnic identity can play an important role in this area. Religion is one of the main elements of cultural identity that has proved its impact on culture in different situations. Salafism as a religious- political doctrine in Islam tries to form its special geoculture relative to its goals so it influences internal and external geoculture of the countries of the region. Iran as a Shiite country and opposed to extremist Salafism, is not an exception in this regard. Because not only Iran has an Islamic identity, it is influenced by Sunni regions inside the country which is affects its internal geoculture and causes insecurity. This article shows that Salafism in Iranian internal geopolicy has formed new players that has caused religious sectarianism and ethnic challenges in Sunni provinces. These events are threatening national security. The new players try to cooperate with Iran`s regional and extra-regional rivals.

All of the authorities believe that the incomplete process of forming a new social middle class is one of the reasons that prevent the growth of democracy in developing countries. On the other hand, many experts in political science and some Iranian sociologists believe that Iranian middle class have not passed the historical and economic development as European middle class that came out of bourgeois class so we don’t have a social middle class in Iran. On the other hand, one can ask that how we can name the social class that have immigrated from rural areas and small cities into large cities and have worked in bureaucratic systems and have changed their consuming habits, lifestyles and social and political concerns since Reza Pahlavi. Can we name them a kind of social middle class that are different from new social classes because the modernization process in Iran was obligatory, so their practice as a critic and a dynamic social class in social and political development is not similar to that of new middle class? Another question is that whether the existence of this social group can form dignity and some demands for them? Can these demands affect social and political events? This article tries to study the identity of this new middle class in Iran in last three decades and their role in Iran`s political development.

One of the most important contemporary thinkers who has considered the issue of justice in both comment and action is Imam Musa Sadr. In Lebanon, He tries to establish a strong foundation for the realization of justice theoretically, and especially social justice, political justice and economic justice, on the other hand, in practice, he also performs some actions and deeds that lead to improve the Lebanese Shi'ites who were humiliated and lost their dignity as a very week and poor tribe in to an established community in Lebanon so that they are able to influence on both their own fate and the fate of their community.Indeed, the emphasis of Imam Musa Sadr has been on the issue of justice and attempt to realization of it in the Lebanese society, regardless of the present plurality. From this point of view, he defends the existence of balanced government that can properly distribute the facilities in the diverse Lebanese society. However, the question is how can justice in Imam Musa Sadr's thought have an effective and live presence in the society? It seems that in Imam Musa Sadr's view, justice, in addition to being an individual problem, is also promoted by him as a social and political issue, and has a very strong and steady link with faith as a belief subject. Therefor he states that "moderation and justice are two inseparable Islamic principles that we ask God to obtain them. (Sadr, 2011: 107) in addition, "moderation in behavior and in life and avoiding extremes are essential conditions for people survival." (Sadr, 2011: 145). Thus, Imam Musa Sadr, tried to expand the issue of justice in the Lebanese community by the faith and knowledge support, in this way, along with other tribes, he tries to improve deprived Lebanese Shiite in terms of social, political, cultural and economic.

Today, what is famous as Salafism in the idiomatic meaning; returns to a stream in the history of Islam that known themselves as follower of righteous Salaf in catching Islam religion; and in their actions, behaviors and beliefs try to follow predecessor and past of the Prophet of Islam (PBUH), companions and the followers. The historical and theoretical roots of the Salafi-Takfiri current mainly refer to Sunni thought in the form of Hadith people and Hanbali religion. The semantic thought and viewpoints of Ahmed Bin Hanbal in comparison to other Islamic religion that knows all of them as Orientalist, were the first source of Salafi Violence. After him, Ibn Taymiyyah and Mohammad bin Abdul Wahab, had important contribution in the emergence of violent sectarianism and at last Wahhabism. The basic question of the present research is that "What have been the effects of misconception of the Takfir's ,  Apostasy and Jihad concept on thoughts and actions of takfiris about killing? The obtained findings from processing the hypothesis show that takfiris tended to violence in regarding to Salafi jurisprudential principles, the misconceptions about takfir and apostasy, and lack of proper understanding of the concept of Jihad. Salafis groups by misconception about the meaning of takfir and apostasy and Jihad; by wrong view to this concept, have been caused to create a kind of duality and violent wars in Islamic world. This kind of situation has created cynical look and militant from Islam religion in the world and also massacre of large group of innocent people who are known as guilty in the inference of Salafis groups. The present study has been processed by descriptive-analytical method.

Tyranny is a religious and Qur'an term that consists of individual, social, and also political, economic, and cultural dimensions.  Tyranny appears under certain circumstances and in a particular context as denied phenomenon. And since it was the possibility of its appearance in all times and places and it has negative individual and social consequences, so its familiarity becomes necessary. Qur'an, as the "statement of the whole object", has spoken about Tyranny in the best way and provided the foundation fields, consequences, and ways of dealing with it. This research seeks to create an appropriate context for a better understanding of the concept of Tyranny and way of dealing with it by using exploratory method.

The author of the present paper has attempted to answer this question according to Spragnan's method, whether Attar’s thought and behavior can be pursued in the form of a policy? Therefore, it is believed that Sheikh Faraddin Attar, before everything, has spoken from humans lost and his environment to murder and robbery and to the rulers' irregularities and oppression. (it means that it starts by observing the failures and irregularities) but because observing improbity of the  present situation does not make a remedy for any pain, so roots and causes of the improbity are also addressed. He asks himself if the circumstances are irregular, what its reasons are. Is the root of the problem, general and related to the society, or is it individual? He sees the problem as twofold, and after understanding the problem moves toward the desired and optimal society to determine which society is happy and healthy. Attar attempts to arrive to an optimal society to make a remedy for the contemporary people, which is "painless" with the same human beings, those people who are divided into twelve types of humans in his typology in the form of code and birds symbol.These people should be hurt and reach to self-knowledge in order to be free from painlessness, irresponsibility, unkindness, attachment, extreme obsession, solitude, despair, captive of unstable love and comfort. He wants that obedient and commander beings from the present human beings who have the mentioned characteristics in the symbols. For this reason, it looks for the solution to release from suffer in human being. Although Attar's pain is a mystic pain, not intellectual pain, it means that the pain itself is awareness to achieve and to be united and fading away in God, not the reflection of external pains in awareness; therefore, he advised both commander and people to be hurt to be guided.