نشریه نظریه های اجتماعی متفکران مسلمان
سال سیزدهم شماره 3 (پیاپی 30، پاییز 1402)

The purpose of this article is to explain the exact meaning of the ontology of social life and to prove the necessity and advantage of placing this issue in the system of Islamic wisdom topics for a better understanding of the arc of descent and ascent of creation from a philosophical perspective.For this purpose and with a philosophical-analytical method, firstly, the possibility of locating this problem based on the subject and method of Islamic philosophy is analyzed and investigated, and it is shown that the "ontology" of any subject, including social life, is within the scope of the problems of the first philosophy .Therefore beyond a possibility, it is the duty of a philosopher to declare a position about society from an ontological point of view. Also, the importance and urgency of this topic has been discussed from the perspective of its influence in determining macro-methodological patterns in social sciences .In the final step, by explaining the ontological position of social lives in the arc of descent and ascent of creation, it becomes clear that the knowledge of these two arcs of creation without the ontology of social lives has major philosophical flaws, and on the other hand, by placing this topic in the system of ruling rules, we can get new readings of some of The ruling rules were achieved with the approach of collective authenticity. One of the advantages of this approach is the possibility of explaining the essential movement of social life and dealing with the issue of philosophy of history in the text of philosophical discussions

The theory of public life developed by Jan Gehl is one of the theories in the field of urban space planning and design that has been successfully implemented in Western countries. As a result, it has been evaluated in various countries, including Iran, and his outstanding works have been translated and published. Implementing Jan Gehl’s theory of public life can have positive effects on the quality of urban life, such as enhancing vitality, security, health, and sustainability; however, due to the economic, political, social, cultural, and ideological differences between Western countries and Iran, its applicability and localization appear to be extremely important. This study therefore aims to critique this theory by emphasizing the cultural dimension and using Islamic concepts. This is accomplished with a focus on the ideas of Allameh Tabatabai, who is one of the most prominent contemporary Islamic philosophers and has a valuable theory of credit perception. According to Allameh Tabatabai’s theory of credit perceptions, the concepts of the social world are creditable and malleable. This theory formed the basis for the development of the research method. Therefore, in order to analyze the validity, the ontology and anthropology that form these concepts must be identified and analyzed to elucidate the reasons for their emergence and efficacy. The findings of the study indicate that the core beliefs of Gehl’s theory of common life are incompatible with Islamic thought. However, by considering the modified credits based on Islamic thought in order to modify the existing theory, it is possible to eliminate its negative cultural effects and utilize this theory to meet the material and spiritual requirements of the citizens.

The diverse spectrums of the Qoranists’ movement are among the currents that have addressed the challenges of contemporary jurisprudence. The author of Tafsir al-Furqan, Mohammad Sadeghi Tehrani, is one of the Quranists who paid attention to and analyzed this challenge. Based on the theoretical framework of Spriggan’s crisis model and its four phases, this article investigates Sadeghi Tehrani’s attitude toward a few of his possessions. Sadeghi considers the abandonment of the Quran and separation from it to be the most significant methodological and content challenge of contemporary law. On this basis, he attributed the crisis or the issue of abandonment of the Quran to a false interpretation of the Quran, the interpretation of the Quran with narrations rather than vice versa, the preference of an uncertain tradition over the Quran, the humanization of the Quran, and external factors such as colonialism. The only ethical solution is the total Quranic revolution. Therefore, existing Islamic sciences, particularly jurisprudence in the general sense or jurisprudence of Akbar, do not consider it as Quranic and criticize it. In contrast to traditional Tafaqquh and dynamic Tafaqquh, he proposes Tafaqquh Guya as a solution to the challenge of contemporary jurisprudence. According to him, Tafaqquh Guya is founded on the unquestionable acceptance of the Quran as proof and the reference to the unquestionable Sunnah on its margin, which renders all Islamic sciences inebriated. This Quranic fiqh encompasses all personal, social, and political domains. Sadeghi Tehrani believes that the optimal situation will occur when Imam Zaman appears, which will usher in the Quranic revolution and Quranic government. According to him, the phrase “coming with a new book” regarding the Imam of the time, which is mentioned in some narrations, does not refer to a new Quran but rather to the extant Quran, whose teachings have been disregarded throughout history.

There is a knowledge divide between macro and micro sociological theories. Some of these theories lend originality to macro structures like society, while others lend originality to individuals and micro concepts like behavior and action. For the connection between these two levels, concepts such as self, which is one of the main concepts of the symbolic interactionism school and is also considered by Muslim social thinkers such as Hossein Nasr, can be beneficial. This research compares these two categories of theorists and examines whether Nasr is able to connect micro and macro levels using a distinct methodology. This study is qualitative and documentary, utilizing primary and secondary sources. According to the research findings, the ontology and epistemology of these two categories of theorists differ. Hossein Nasr believes that reality has an objective hierarchy (existence) that extends from the material level to the essence of truth (God) and mental (consciousness) which has multiple levels, including man’s natural understanding of himself, the external world, and finally absolute self-awareness. In addition, according to the research findings, it appears that Nasr was able to link micro and macro levels using a distinct strategy.

The advent of non-state organizations and their involvement in the global arena since the end of the Cold War have brought about substantial changes in the comprehension of public diplomacy and its role within world systems. By conducting an examination of the influencers present in Shia doctrines, this study seeks to clarify the aspects of “faith-based diplomacy” and offer guidance on how the Shia clerical institution can further its diplomatic objectives internationally. From a theoretical standpoint, the study places significant emphasis on the notion of balance of power in its examination of the trajectory of Shia diplomacy. The article examines the theoretical inquiry into the manner in which public diplomacy operates within the Shia faith to further its objectives and establish equilibrium beyond the confines of nation-states. This study aims to examine the hypothesis that the public diplomacy practices of the Shia faith are grounded in the consensus reached by its adherents concerning the fundamental principles and underpinnings of Shia political culture, namely Imamate and justice. By utilizing three distinct forms of diplomacy—specifically, “exchange,” “aid,” and “cultural” diplomacy—its objective is to cultivate the necessary capabilities to accomplish the common goals of Shiites and promote equilibrium among rival communities. This study investigates contemporary Shiite diplomacy in a global context through the application of a “interpretive method” and a comprehensive analysis of scholarly, documentary, and library materials. The findings of this research emphasize the critical significance of faith-based diplomacy in influencing forthcoming global affairs. Furthermore, the article sheds light on the capacity of the Shi'ite institution to utilize its resources and faith-driven diplomatic abilities to facilitate the concurrent growth of its impact on a national and global scale, thus promoting stable equilibriums in the global sphere. This inquiry further demonstrates the significant influence that religious viewpoints have on the formation of geopolitical dynamics.

The topic of the current research is “The effect of cottage and palace life on people (people and society) from the perspective of Imam Khomeini.” The purpose of the research is to examine, from the perspective of Imam Khomeini, the nature and manner of living in cottages and palaces, as well as their impact on social life and human behavior.A qualitative approach and “documentary analysis” constitute the research methodology. In order to conduct research, the focus is on primary sources, which are the foundation of the research’s validity.The research demonstrates that in Islamic societies, palatialism and palatial architecture are corrupting and detrimental to society. Because it creates social distance, general mistrust, a weakened sense of solidarity and social cohesion, a sense of injustice, and ultimately social conflict. But the cottage style is distinct in addition to fostering solidarity, cohesion, and trust in the society, it lays the groundwork for more participation, since the purpose of every action and participation is to please God. As a result, in addition to motivating the activist, it promotes the reproduction of more participation and activity in the service of the community.The results indicate that a society with a nomadic spirit is stable and will grow and develop, and that enemies cannot harm the society during crises such as wars, seditions, and sabotage because the people and government, as a cohesive whole, reject and repel any strike.