نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 17 (بهار و تابستان 1402)

Explanation Jihad is one of the very important agendas to deal with any deviation and distortion in the discourse and values of the Islamic Revolution, which the Supreme Leader of the Islamic Revolution has emphasized many times and at various times. This research was done with the aim of analyzing Jihad of explanation and its jurisprudential and legal foundations, and this can be achieved by the method of describing and analyzing the analytical propositions of Jihad of explanation and jurisprudential and legal foundations by collecting library data. Due to the fact that no integrated research has been done in this regard, the question of explanation jihad and its jurisprudential and legal foundations is an issue that needs to be searched until a desired result is reached. Through the study, we came to the conclusion that Jihad of explanation is a cultural Jihad, that is, issues that need to be explained should be introduced to the people and society, and rules based on jurisprudence and law, including guidance of the ignorant, national unity, and observance of morals, etc. be executed

Moral realism is a meta-ethical debate and is very influential in the field of ontology of moral judgments and in understanding theories. In order to distinguish between realism and non-realism, theories are distinguished in the field of value. In this article, we classify the contemporary theories regarding religious government in terms of realism and non-realism. The importance of the issue is that, firstly, the confusion of ideas such as jurisprudence and secular ideas is avoided, and secondly, the essentials of each idea are recognized from the other. Few researches have discussed the theories of theocracy from this point of view. The views regarding the government structure can be divided into three categories: realist, unrealistic and dualist. Theories such as pure contractualism are unrealistic, and theories that present a secular interpretation of religious democracy, such as the argument on the distinction between universal beliefs and personal beliefs, or the theory of Islamic democratic government, and other similar theories are dualistic. Shiite jurists, despite the difference in interpretations and differences of views in the field of religious governance, are all realists. Those who believe in absolute velayat or limited velayat, those who believe in hasbiyyah matters or non-hasbiyyah matters, those who believe based on al-faragh region or any other jurisprudential point of view have spoken based on realism. Therefore, according to the jurists' point of view, firstly, democracy has nothing to do with pure contractualism or dualism; Secondly, the rulings of Sharia are subject to real benefits and corruptions; Thirdly, God's commandments are a reliable source for understanding real values and recognizing real advantages and disadvantages; Fourth, people's opinion will be a matter of value in order to have a real effect on real materials; Fifth, the role of the individual will of the rulers or the will of the people is not the source of value, and in a sense, it is unrealism and incorrect individual and social relativism; Sixth, the evaluation criterion of all rulings, including the rulers' vote and the people's will, is a real criterion; Finally, people will be the owners of rights and obligations based on the true criteria of Mukhtar.

The infallibility of the Holy Prophet (PBUH) is one of the topics that Nasr Hamed Abu Zaid has discussed in his various works. The principle of infallibility of the Prophet is agreed upon by the parties, but there are differences of opinion in some aspects of it.But there is a difference of opinion in some aspects of it. Nasr Hamadabouzid also believes in the infallibility of the Prophet in the category of receiving and communicating revelation, but he believes in the absence of infallibility regarding other acts and states of the Prophet. The necessity of examining Nasr Hamid Abu Zayd's point of view among Sunni modern thinkers is the type of his arguments on the subject of the infallibility of the Prophet (PBUH). Abu Zayd proved his claim with reasons such as the inventiveness of the infallibility of the Prophet (pbuh), the incompatibility of infallibility with the human features of the Prophet (pbuh), the incompatibility of infallibility with the advice of the Prophet (pbuh) from the people, and the incompatibility of infallibility with the verses of rebuke of the Prophet (pbuh) in the Qur'an. Cites. The following article, with a descriptive and critical method, while presenting the reasons of Nasr Hamadabouzid regarding the infallibility of the Prophet (PBUH), has criticized this view and believes that such an idea cannot be accepted due to its inconsistency with the verses of the Qur'a.

The issue of comprehending and interpreting religious texts in the contemporary era has garnered attention due to the expansion of branches such as new linguistics, philosophical hermeneutics, and literary sciences in the focal point of contemporary intellectual and cultural currents. Thinkers like Hassan Hanafi have endeavored to overcome Islamic stagnation, harmonizing Islamic heritage with the achievements of the modern world. They seek to pursue these goals through the reinterpretation and reconstruction of religious heritage and texts. Hanafi’s interaction with religious texts as an interpreter and commentator is rooted in specific foundations and approaches, such as hermeneutical, pragmatic, and phenomenological foundations. His new comprehending religious texts, within the framework of the “Islamic Leftist Movement” project, aims to bring about change in the political and social layers of the Islamic world. This research attempts to critically examine the interaction between Hanafi and texts using a library-based method and a descriptive-analytical approach to explore critically his interpretive method and relevant foundations. The most significant challenge to Hanafi’s interaction with texts is ideological and selective comprehending, aligned with overcoming challenges using the theoretical foundations of the modern world.

Gender justice can be conceptualized based on various epistemic and non-epistemic foundations. Fatemeh Mernissi's approach to gender justice has developed through her specific practical (non-epistemic) and theoretical (epistemic) frameworks. In this context, considering her approach and utilizing fundamental methodological considerations, this study delves into the essence of gender justice according to Mernissi's idea of equality, which she proposes as a strategy for implementing gender justice. This goal, through a descriptive-analytical method, has led to the following   1. The nature of equality between the two genders in Mernissi's view is shaped by the idea of equality, and it is explicable through indicators such as education, economy, and politics, along with elements of inequality in space, patriarchy, and examples of polygamy, divorce rights, and veiling. 2. Her anthropology, with a humanistic approach and a formed human and historical and based on Western utopian criteria. 3.Her theology involves reinterpreting religion, reconciling it, and aiming to change the value relationships, as well as value judgments about religion and tradition regarding relationships between the two genders.