نشریه نظریه های اجتماعی متفکران مسلمان
سال سیزدهم شماره 2 (پیاپی 29، تابستان 1402)

Under the transcendental wisdom and relying on "Sadra's cultural theory", bace on logical argument method it is possible to explain the relationship between culture and the world of nature under the divine sovereignty, and provide a model for explaining cultural developments from this path. Based on "Sadrai's cultural theory", culture is a Semantic substance, and therefore, in explaining the dimensions of the relationship between culture and nature, we seek to answer the question of what role the relationship between man, society and nature will play in Semantic blocking or opening for societies and the formation of different cultures, and how these changes in meaning are reflected in the world of nature.This theoretical path will clarify that the impact of culture on the natural world can be divided into two types: "involuntary" and "conscious and accompanied by the intention and will of humans" and can be examined under the title "the shadow of the natural world on culture"."The formative and involuntary reflection of the world of nature in cultures" can be explained in three chapters: "The expression and concealment of meaning by the world of nature in relation to culture", "The practical wrath and seal of the world of nature in relation to culture" and "The extension of climate in culture". "Conscious reproduction of the world of nature in the context of culture" is explained under the two headings of "interpretation and symbolization(imeaning inspired by the world of nature)" and "cultural reproduction of perceptible images adapted from the world of nature(giving form to meanings)"The changes created by culture in the world of nature can also be examined under the title "shadow of culture on the world of nature" and under the two titles "reflection of culture in the interior of nature" and "reflection of culture in the body of nature".

Sheikh Fazullah Nouri embodies a political and cultural movement in Iran whose foremost concern is the preservation of the nation's religious identity and its autonomy across economic, social, and political domains. Terrorism, colonialism, and the preservation of the nation's independence were among the matters that occupied his attention in Iran. This matter positioned him among the forerunners of the Iranian legitimate constitutional movement and the tobacco movement. By leveraging his profound understanding of the underpinnings of Western civilization and culture, Sheikh Fazlullah directed his campaigns primarily towards safeguarding the dignity of the Iranian people, preserving the role of religion in the nation's unity and independence, and severing the foreign influence over the country's destiny. Principally the two currents of foreign colonialism and internal westernism opposed Sheikh Fazlullah. These factions viewed the Sheikh as an impediment to their objectives. Ultimately, Sheikh Fazlullah gave his life to defend the religion and fight for Iran's independence. By employing a descriptive and analytical approach, this article examines the intellectual underpinnings and facets of Sheikh Fazlullah's Iranian independence movement and liberation from colonial rule.

The valayat-e faqih theory holds significant political weight as a cornerstone of Imam Khomeini's ideology concerning the governance of Islamic society during Imam Masoom's (AS) absence. Furthermore, he stands as the sole jurist who successfully established an Islamic government grounded in this theory, furnishing it with an impartial appearance, thus providing the initial instance of jurist dominion over society. The primary inquiry of this article pertains to whether Imam Khomeini's political ideology underwent any transformation over the extensive period spanning from the 1950s to the Islamic Revolution and his tenure as the leader of the Islamic Republic. To answer this question, the content of Imam Khomeini's two books “Keshf Asrar” and “Valayat–e Faqih” has been scrutinized and analyzed using the descriptive-analytical method. The research hypothesis posits that in both of the aforementioned books, Imam Khomeini formulated the theory of velayat-e faqih. Furthermore, in both texts, he affirms imprtial Mujtahid as the complete successor of Imam Masoom during the era of occultation. Hence, despite the fact that Imam Khomeini articulated distinct facets of his political philosophy at various junctures in accordance with the circumstances of the time and location—two fundamental components of ijtihad, in his estimation—the structure of his political philosophy has remained unchanged since the 1950s until his demise. The conceptual underpinning that drives Imam Khomeini's ideas in both volumes is the Shi'ite perspective on the proper conduct of adherents in the presence of an oppressive monarch. The foundational tenet of this school is the rejection of collaboration with an oppressive sovereign, barring specific circumstances that authorize such cooperation. This foundation can elucidate the political ideology and conduct of Imam Khomeini during his various political eras, including the intensity and feebleness of his opposition to the Pahlavi regime.

A number of liberal Muslim intellectuals and activists founded the Liberal Islam Network (JIL) in Indonesia following the fall of Suharto as a result of the Asian economic crisis of 1997-1998, followed by political openness and ethnoreligious conflict. JIL was both a continuation and a new version of the current of liberal Islam, a facilitator of the government's secularist tendencies, and an opponent of recent Islamic currents and discourses that JIL described as "extreme, fundamentalist, and radical." Based on liberal values JIL provided a modern interpretation of Islam that was consistent with issues such as the separation of religion from politics, religious pluralism, freedom in the interpretation of religion, and gender equality and then promoted it in Indonesia and gradually became one of the influential intellectual and cultural currents in Indonesia. The present study aims to analyze and critique the intellectual and practical experience of JIL using a descriptive-analytical methodology and library research. This study focuses first on the social context of JIL's emergence and its concerns. Then, the Network's views and method of understanding Islam, its activities, and reactions are considered, and it is stated that, firstly, JIL's views cannot be accepted due to theoretical weaknesses in the method and content as well as unfavorable practical consequences, and secondly, although JIL had a significant impact on the intellectual climate of Indonesia at the time of its founding, this growth did not continue as a result of its extreme attitude toward the Indonesian government. Currently, JIL has little influence on Indonesian society.

The social understanding of Sharia texts from the perspective of Martyr Sadr is a jurisprudential theory that covers various areas of the social and economic life of a Muslim. It seeks to understand the Sharia texts, relying on non-verbal manifestations. Sadr introduced the harmonious mentality, based on the general concentration among wise people of his kind, in the process of understanding the reason, and after verbal understanding and determining the situational and contextual implications of the Shari'i texts, he made the social reception the rule over it and put the ultimate meaning of the Shari'i texts in the context. The existing common social focus, which is appropriate to the occasion of the sentence and the subject, has presented. By accepting this theory, it is possible to transform the meaning of Sharia in the field of individual tasks and the special situation of the narrators into a field of jurisprudential theory, without .entering into the abyss of analogy, by referring to the concept of concentration and social understanding

Modernism is a type of social life and institution whose primary paradigm is a self-reflective, self-critical wisdom that perpetually evaluates human traditions. This phenomenon originated in the West and spread progressively to other regions. The emergence of this way of thinking in Iran elicited various responses. Some of the intelligentsia attempted to establish a secular and modern order by rejecting traditional and religious values and imitating non-western styles. In contrast, a number of religious intellectuals who flourished primarily in the forties and fifties of the Shamsi calendar opposed this idea and attempted to rely on religious values, correct it with modern ideas compatible with Islam, and prevent the penetration of Western ideas into their culture and civilization. Imam Khomeini, one of the intellectuals of the forties and fifties according to the Shamsi calendar, studied and criticized western humanistic and colonial aspects, while accepting some of its civilizational principles according to Islamic interpretation. Analytical-descriptive methodology is used in this study to examine the effect of Modernism Mindset on Imam Khomeini’s thought, based on three principles of Lacan as a religious intellectual and his desired social-political order. Imam Khomeini's reputation as one of the most influential religious thinkers of the 1940s and 1950s is founded on a critique of the west’s colonial and humanistic aspects. Although he adopts certain intellectual principles of Western civilization in accordance with his religious interpretation, he employs them to create his transcendent sociopolitical order. However, research indicates that Imam Khomeini opposed Shah’s iconoclastic and anti-modern actions, preached the truth, and attempted to reconstruct a political system based on sublime religious values through symbolic action.