نشریه نظریه های اجتماعی متفکران مسلمان
سال دوازدهم شماره 4 (پیاپی 27، زمستان 1401)

Cosmopolitanism is one of the most significant issues in Western political thought during the classical, modern, and contemporary periods, and it has serious adherents as one of the approaches to globalization today. In contrast to globalization, the ideal of cosmopolitan thought is the development of universal moral models or the establishment of global political institutions to establish a  global governance. Although globalization is one of the new topics that was extensively studied in the 1990s and after Ayatollah Motahhari’s martyrdom, and therefore there is no direct reference to it in his works, his thought has a strong capacity to process a theory about the world. According to Ayatollah Motahari, because human societies have a single substance, they can also have a single form; thus, it is possible to establish a “human and monotheistic society.” This article explains the origins of the world from the perspective of Ayatollah Motahhari through a combination of description and analysis. According to Ayatollah Motahhari, the three foundations of worldview are anthropological, sociological, and cosmological. The anthropological foundation is analyzed based on human nature and evolution, the sociological foundation is analyzed based on the independent existence of society and the legitimacy of society, and the cosmological foundation is analyzed based on world unity and world membership. In two respects, Ayatollah Motahari’s perspective differs from other perspectives on the patriotic world: a. introducing some new fundamentals; B. providing a new account of some common ground for the global community. Because some Western thinkers have urged Muslims to study the intellectual legacy of Western philosophers in order to keep up with global trends, the study of the world based on the perspectives of Muslim thinkers is necessary. By explaining the foundations of cosmopolitanism in this article and proposing to investigate the effects and consequences of cosmopolitanism from his perspective, he lays the groundwork for proposing a theory about cosmopolitanism based on Ayatollah Motahhari’s views.

Friendship is an internal quality that stems from the conscience and temperament of a person. Neglecting this essential quality of human existence will result in destructive harm that will be difficult or impossible to compensate. Friendship encompasses numerous dimensions of types, degrees, obstacles, meanings, and resources, but the focus of this research is on the examination of two essential categories, “friendship’s causes and properties,” and it begins by posing the following questions: What factors motivate man’s tendency toward friendship, and what topics can constitute friendship? The author intends to investigate the answers to the aforementioned questions from the perspectives of Ghazali and Khwaja Nasir al-Din Tusi, two renowned Islamic thinkers. This research required library research to collect the necessary data, which was then compared to determine the similarities and differences between the two approaches. The findings indicate that Ghazali, with his mystic outlook, considers “God” to be the greatest friendship motive among the causes of love. Also, only “God” deserves to be man’s best companion among the subjects of love, and expressing love to other subjects is interpreted as friendship with God. The greatest motivation for love, according to Khwaja Nasir al-Din Tusi, is the combination of the three reasons he lists for friendship: pleasure, benefit, and pure goodness. In terms of friendship, Khajah prioritizes social relationships with other males.

Imam Musa Sadr is one of the most influential Muslim theorists and practitioners in the modern era. Therefore, it is essential to investigate his social ideas and their ontological foundations. In this paper, we studied the ontological foundations of Imam Musa Sadr’s social thought in his collection of speeches and writings using the document analysis method. Sadr considers humanity to have four aspects: an individual aspect that governs his freedom, a social aspect in relation to other humans, a community aspect as a part of the universe, and a divine aspect that governs the role of the divine caliphate of humanity in organizing the other aspects. From Sadr’s perspective, humanity is the only transformative force in existence and history, occupying the caliphate of God. According to him, the system of existence is created and the manifestation of God’s good attributes, living and sentient. As God's creation, the universe represents his attributes and is moving toward Him. Each component of the universe has a distinct function and direction. In addition, a stable system and the law of causality exist among them.Without God, there is no longer any time for the universe to exist. In addition, it is governed by lawfulness and intent. Sadr views love as the basis of existence, the family as the cell and substance of society, and social relations between families as its form. He views the formation of society as the result of material and spiritual interaction and exchange among individuals. Ummah is not a static entity, but the result of people’s unity in thought and mission, which leads to their unity and cohesion. Moreover, due to God’s unity, all creatures are equal in terms of existence. In addition to being relative, evil is the cause of human development and discretion. Sadr believes that the existence of the afterlife is essential for the establishment of justice. Also contemplates birth and death based on rules that, if broken, result in death.

Mulla Rajabali Tabrizi is one of the Safavid period’s lesser-known philosophers. He held a prominent position at Shah Abbas II’s administration. Therefore, the king occasionally posed queries in his presence. The focus of this article is an analysis and investigation of Mulla Rajabali Tabrizi’s political philosophy. The descriptive-analytical method is used to answer the question, “What are the conditions of leadership and government from Mulla Rajabali Tabrizi’s perspective, and on what anthropological foundations is it based?” After dividing the soul into higher souls, average souls, and lower souls in response to Safavi’'s King’s query about the levels of the soul, Tabrizi applies these levels to government officials, according to the research findings. In the meantime, he also specifies the rank of prophet and successor, the rank of kingship, and some fictitious principles in order to clarify his political philosophy based on his anthropological viewpoint. It has also been discovered that although Tabrizi was influenced by Plato and Aristotle on the issue of leadership and government, and like Farabi, he discusses the dos, his view on leadership and government and the ranks of officials was unique among the philosophers of the Islamic period and stemmed from the foundations of his unique anthropology.

From the perspective of the supreme leader, one of the phases of the realization of Islam in societies is the realization of the Islamic society, which occurs before the realization of Islamic civilization. The significance of establishing an Islamic society lies in its capacity to foster human progress and development. As long as the environment is conducive, it is conceivable for society members to advance.This paper has been done by using the qualitative method and grounded theory. It addresses the central question of how Islamic society is realized. Examining the book plan of Islamic thought Qur'an and its statements (1989 to 2019), this paper seeks to examine a model for the realization of an Islamic society from the leader’s perspective.According to the coding, the primary causes of the formation of Islamic society are monotheism, which is realized in the context of guardianship, leadership, and the faithful people. As an intervening condition, ignorance, rogue, depraved creatures, and Shrek were also identified. Strategies for the realization of its only consequence, namely the construction of the individual, obedience to God and the Prophet, faith, emigration, struggle for religion, patience and prayer, perseverance, enmity and recognition of duty, dignity, rationality, resemblance to the Holy Prophet, Explaining Islam and Islamic rules, compiling government jurisprudence, teaching and cultivating. These strategies can also be categorized as cognitive or behavioral. According to the view of the Supreme Leader, and taking into account his definition of faith as belief combined with action, there is a profound connection between these two areas of strategy, such that they cannot be separated in this manner. The cognitive strategies serve as the foundation for the behavioral strategies, and each supports the other. Therefore, the realization of one cannot occur without the realization of the other, and both will be realized simultaneously.

The confrontation between Islamic and Western civilizations has several turning points: 1. the translation movement in the seventh century AD, 2. the outbreak of the Crusades from the late eleventh to late thirteenth centuries, and 3. the colonial era from the eighteenth century onward. This article examines the intellectual developments of the eighteenth century and beyond, as well as their effects on Muslim civilization. During this time period, the identity and lived experience of Muslims (Eastern, Islamic, and modern identities) were heavily influenced by the West; to the point where it sparked a tide of diverse thought patterns in Islamic societies. These schools of thought have developed in response to two major issues: first, modernity implies the abandonment or reinterpretation of religion, which necessitated the determination of religion’s position in the sociopolitical life of Muslims. Second, is secularization the prerequisite for development and progress, or, more philosophically, is the nature of development secular? What effect has confrontation with the West had on Muslim civilization, is the central query of the article. It appears that Muslims not only perceived and conceptualized each other (the West) differently, but also discovered distinct identities in another mirror. Faced with the West, various currents of thought have emerged in the Islamic world since the eighteenth century, which can be categorized into five distinct groups. 1) Following the Western direction; 2) Religious reform; 3) Nationalistic sentiments; 4) TraditionalismIslam; 5) Rethinking. In the era of multiculturalism, a rethinking approach based on critical acceptance rather than just confrontation or acceptance is one of the sensible ways to preserve the identity of Muslims. Consequently, reading the Islamic tradition and rebuilding its epistemological foundation, maintaining interactions in the field of needs without further rejection, and strengthening the foundations of understanding and thought can be a means of escaping the crises resulting from the confrontation between Islam and the West. The present investigation will employ qualitative content analysis.

Western theorists view the principle of self-determination as a reading of liberal-democracy systems and presuppositions of individual rights and freedoms. The Naini and Ja’fari have divergent perspectives. Such a mechanism is confronted by the paradox both fundamentally and in the case of political theories in the west. This study’s primary objective is to investigate the right to self-determination in light of the fundamental rights derived from a common theoretical core shared by two thinkers in shite. This research is qualitative and descriptive-analytical, and the library method was chosen due to the subject matter and the character of the documents. According to the findings of the study, the principle of theochratic sovereignty has been the foundation of the value-based democracy, and Ja’fari considers it to be essential to a reasonable human existence. However, the decisive chapter is actually Naini’s belief in the right to choose and the opportunity to affirm the legitimacy of sovereignty by the public or the people.