نشریه نظریه های اجتماعی متفکران مسلمان
سال سیزدهم شماره 1 (پیاپی 28، بهار 1402)

The researches carried out in the field of "Science Policy" sometimes have an experimental method and have explored and reported the relationship between variables. Sometimes they have a theoretical method and based on intellectual foundations, they have given answers to questions in the field of science policy. In the meantime, the examination of Islamic thought regarding science is a subject that requires scientific analysis. Islamic thought, while emphasizing a lot on science, has a special view on it. Therefore, the basic problem is, how is science formulated in Islamic thought? To be the basis of science policy in the country. In this research, based on the opinions of three thinkers (Imam Khomeini, Martyr Motahari and Ayatollah Khamenei) and using the method of thematic analysis with inductive-deductive approach, First, it was tried to formulate the views of each of these thinkers, and finally, through their collective reading, an Islamic formulation of science was obtained. Presenting the same epistemological view of science, Multi-level knowing it, Emphasizing the independence, self-sufficiency and Creating authority of science as the goal of science, which leads to the drawing of "intellectual and scientific reference", "strong economic system" and "honorable social political system" as the dimensions of science in social life, Gender free in science education, considering science to be noble and not handing it over completely to market relations, and holding the religious government responsible for science, emphasizing the ethics of science and promoting the duality of education and Self-purification, and finally believing in maximum communication in scientific relationships and science placeless, There are some concepts and common points of thinkers who have created the Islamic formulation of science.

Social issues and looking at different aspects of human being with collective identity have a special place in the thought and writings of Allameh Tabatabai. The structured mind of this distinguished Islamic thinker has led to the design and discussion of the foundations and structures of the creation and movement of human society; In such a way that social thinking can be considered one of the weight points of his religious thought. The present study, using a descriptive-analytical method, follows Allameh Tabatabai's thought foundations in discussing the origin of human society and the type of communication between them. The results of the research show that the mechanism of forming human society, the origin of sociality, the creation of restrictions on individual freedom, collective cooperation, the enactment of law and the formation and establishment of government and the way of governance, as the foundations and presuppositions of building human society in thought. Allameh has a systematic relationship and, like the seeds of a chain, they have formed a strong thread in the context of the occurrence and survival of human society. This structured look at social topics and issues has brought Allameh into thinking in the field of social life. In his social thoughts, he believes in building society from the context and from the bottom up, and the pyramid of power, despite its importance, is the second priority in his thoughts on social issues and governance.

The Islamic revolution was able to achieve victory with the ideals of justice, republicanism, legalism, honor, independence, freedom, Islamism, and the like, and the establishment of ideology, constitution, and system building also emerged on this basis. The challenge of many political systems in realizing the goals of their ideology and belief system is the stagnation and freezing that has occurred following social changes and generational changes in the society and reduces its social control and persuasive power, which can lead to to conflict between the state and the nation. Something that can happen or exist for the Islamic Republic of Iran as well. In this regard, the leader of the Islamic Revolution has linked ideology and ideals by proposing the two concepts of " Explanation Jihad" and "Demanding" and tries to preserve and perpetuate what the ideology of the Islamic Revolution is based on. The question of the present research is: "What is the relationship between the two concepts of demanding and explanation jihad in Ayatollah Khamenei's system of thought?" The method of collecting information is documentary, and data analysis is also based on the documentary analysis method and using the opinions of thinkers such as Mannheim in analyzing the relationship between ideology and utopia, Inglehart and Roche in generational and social change, and other theorists to explain the relationship between the concept of demanding and explanation jihad the truth in Ayatollah Khamenei's thought. The researchers of the article came to the conclusion that in the thought of Ayatollah Khamenei, explanation jihad means understanding the ideology of the Islamic Revolution in the society, and demanding means seeking idealism and constant dynamics in the ideology of the Islamic Revolution.

One of the serious debates of the 21st century about the start of wars by governments is whether they are just or unjust. As if from a theoretical point of view, it has been discussed among thinkers from the distant past and has continued until now. To understand the changes that have taken place in these ideas and also the difference between the Church Fathers and the Shiite jurists; The present study compares just war in the ideas of St. Augustine, Michael Walzer, and contemporary Shiite jurists. The present research is theoretical-applied in terms of nature and descriptive-analytical in terms of study method. The data collection method is based on two methods library and questionnaire. For this purpose, the views of eleven jurists and the authority of imitation have been examined based on the questionnaire and their written works. The results showed that there are more commonalities between the views of Shiite jurists and the ideas of St. Augustine than Walzer's ideas about just war. At the same time, all three ideas were most similar in terms of the goals of a just war and the issue of helping oppressed nations, and most of all in terms of the terms of a just war and the reasons for its legitimacy. The findings also show that Augustine and Shiite jurists introduce the rulers and God as the decision-makers for a just war. Walzer emphasizes the role of public opinion, the people and the UN Security Council as decision-makers.The theory of just war is one of the most important theories of pacifism and the establishment of an ideal society in political philosophy, which was designed and developed by philosophical and jurisprudential thinkers.Just War, St. Augustine, Michael Walzer, Contemporary Shiite Jurists, Jihad

Undoubtedly, Fethullah Gulen is one of the Muslim intellectuals and social leaders whose thoughts have received attention in the last few decades. He introduces a new version of Islam, which is known as moderate Islam or social Islam among Western thinkers. Gülen interprets Islam by a Turkish reading, in which Islam finds a special link with Turkish identity. His innovative reading of Islam, while emphasizing individual morality and spirituality pays special attention to interpretation, tolerance and dialogue with other religions and supports the establishment of a comprehensive pluralist. By revising and redefining the words and terms of Sufism, he places service as a faith-inspired concept at the center of his work, which leads to the form of modern Sufism. Modern Sufism is the expansion of the concept of individual Sufism to the community and the promotion of social participation in today's modern world.In order to understand Gülen's reading of Islam, we first explain his interpretation of Turkish or Anatolian Islam by his intended concepts. In the meantime, we examine the concept of Jihad in more detail due to Gulen's new interpretation of that. Finally, we discuss the causes of the backwardness of Muslims from Gulen's point of view and in the framework of his understanding of Turkish Islam.It can be said that Gülen's social Islam is a type of secular Islam that is known as Rahmani Islam among Muslim thinkers. His Rahmani Islam, by displaying a gentle and non-violent face of Islam to the world and linking that with modernity, has five major features: selective and minimal view of Islam, distortion and conversion of the concepts of political Islam such as Jihad, ethics based on Universal and secular values, emphasis on tolerance, accepting the theory of religious pluralism and establishing a pluralistic society by support of Western democracy.

The meaning of life is one of the biggest concerns of today's human being, which is necessitated by suffering, everyday life, emptiness, death, etc. Søren Kierkegaard, by drawing three areas in human life, considers choosing one of them as the first and most important choice of every person and believes that it is a leap from the areas of goodness and morality to the area of faith that can calm a person in the heart of sufferings and hardships and make his life give meaning In Søren Kierkegaard's view, man has a truth that this truth is his individuality, and the human person is always looking for meaning outside of himself. He considers any procrastination in life to be a loss of opportunity and he believes that a meaningful life is the passionate faith that commits a person to move to reach a certain goal. He draws three stages for man, in the light of those stages, man looks at life and measures his behavior and life in relation to that look and moves towards his goal. Allameh Tabatabai, with the help of Quranic verses, believes in two spheres, worldly and hereafter, and considers the choice of religion in the hereafter to give meaning to one's life. The result of this research is to know the areas of human life, such as "Worldly Hassani", "Worldly Morality", "Worldly Religion" and "Otherworldly Religion". The two fields of "otherworldly Hassani" and "otherworldly morality" are also defined under the "otherworldly religious" field. Another result of this research is the difference between "worldly religion" and "hereafter religion" that in "worldly religion" even though a person adheres to religious rituals, but because he performs rituals with worldly goals, this area puts him in a dead end. The world will suffer absurdity. This research has compared the meaning of life from the perspective of these two thinkers by collecting information in the form of a library of written documents and descriptive-analytical data processing method.

Ibn Khaldun and Hegel are considered as the founders of "philosophy of history" in the Islamic world and the West, so the subject of this research is a description in order to examine how two thinkers, from two different traditions, faced the concept of philosophy of history. In this research, with a comparative method, we will first focus on the theoretical foundations of Ibn Khaldun's view in the book "Introduction", which provides a theoretical basis for thinking about the philosophy of history, and then we will explain how to enter Hegel's thought. Finally, how the philosophy of history is formed in his thought is discussed. From this point of view, trying to discover the essence of two sides of thought, apart from providing a path for two-sided dialogue, also enables comparison; an approach known as the phenomenological comparison method. The result of this comparison, taking into account the differences between the two thinkers, is common results in terms of history and the historical, political and social issues, a view that speaks of inevitable determinism and inevitable necessity in the movement of history.

Unchangeable rulings can be the basis for preparing principles and laws in Islamic urban planning. This approach, centered on God's fixed decrees, has inherent characteristics, immutability over time, comprehensiveness, and the ability to be applied in all aspects of Islamic urban planning. Failure to pay attention to the fixed rules in urban planning in the era of Hasir has led to the emergence of many inefficient plans that have had negative consequences on various aspects of human life. Therefore, this research aims to explain the principles and foundations of the city and Islamic urban planning based on the fixed rulings, which was carried out with the research method of content analysis of texts and logical reasoning, and methods of library and document study. The findings of the research show that fixed rules in Islamic thought are a transcendental, efficient and appropriate approach in recognizing, explaining and analyzing various subjects, including urban studies and the Islamic city. According to this attitude, every knowledge consists of two natural and valid propositions, and the validity of the valid propositions depends on the compatibility and compliance of the natural propositions. The fixed rules are the laws of the Sharia that are established for human beings based on human nature. Credit laws are variable laws that are created according to the needs and expediency of the society in different periods. Islamic realism can be used in line with a critical view of urban planning and design and monitoring of urban developments. Therefore, from a fixed point of view, an Islamic city is a city where Muslims, relying on Islamic fixed affairs, strive to achieve true happiness. Islamic city and urban planning is based on Islamic realism, planning, design and management of cities with the focus of fixed divine decrees. These rulings should be the basis for the validity of city and urban development laws and regulations in various physical-spatial, social, economic, cultural, environmental, managerial and legal fields.