نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 18 (پاییز و زمستان 1402)

Islamic feminism may at first glance be like radical feminism or liberal feminism. It may seem like a type or current of feminism, but in fact what is known as Islamic feminism is a kind of Quranic hermeneutics and a modernist look at the interpretation of the Quran, Islamic traditions and religious texts. This type of view, which spread in Islamic countries in imitation of Western culture and with the slogan of equality of rights for men and women, its incompatibility with religious propositions was so clear that even some new thinkers, although they are known as Islamic feminists, But they don't like this title for themselves; Among these people, we can mention Asma Barlas, who has her own Quranic hermeneutics and strongly believes that the patriarchal interpretation of the Quran has been the main cause of discrimination and oppression against Muslim women. To prove this claim, he presents reasons that are not only incompatible with the basic principles of Qur'anic interpretation, but also contradict some of the principles that he himself considers for his Qur'anic hermeneutics. The above article, compiled in the form of a library and compiled with a descriptive analytical method, first explains the views and opinions of Asma Barlas and then reviews and evaluates them. Although there have been some researches about Asma Barlas's thoughts and theories, in this article, an attempt has been made to examine Shaz's opinions along with his Qur'anic hermeneutics in a consolidated manner about some specific verses of the Qur'an.

In order to identify and explain the basis of the social life of al-Mizan and Faizal, this research has used the comparative method, content analysis, and logical analysis, and by using documentary and library information, to answer the question of whether a person after weighing the expediency of social life has chosen the social life or the structure Has his existence led him to this life?, he answered. Al-Mizan discusses this on two levels; The principle of sociality of life and human employment and heterogeneity in social life. These two issues are actually two sources and bases for the formation of social life in Al-Mizan's view, which are located at the same length. The view of the shadows is more different in this regard. Because he has linked this issue to family and nature and considered them as the main source of social life. In family takaful, Faizalal of the opinion that the family is the first brick of the social building. The family itself is based on fixed foundations in human nature and on affection, friendship, mercy, requirements and building materials. Al-Mizan to three types of people; natural savagery, moderation in natural savagery; To some extent, he has mentioned a type of mutual employment and those who turn to social life to ensure their intellectual perfection and innate purposes, and he considers the family as one of the important and primary elements of the social group and commitment, moderation, unity, consultation, harmony. and cooperation are .

Gender equality is a pivotal issue in the field of women's studies that has occupied the thoughts of many intellectuals and defenders of women's rights in the Islamic world. As a rational and innovative thinker, Nasr Hamed Abu Zayd, has emphasized this issue and considers the most significant factor of gender inequality in Islamic societies, to be ignoring of human, historical and social dimensions of religious texts in favor of intellectual escape. Consequently, he critically examines religious discourse and by interpreting the Quranic decrees and teachings in a historical context, such as, dominion of men, marriage, inheritance, and considering the chang status of women in contemporary era, he deems these teachings ineffective and contradictory to the principles of Quranic equality and justice. However, it is essential to note that Abu Zayd's perspective, despite its positive and contemporary aspects, faces numerous criticisms. such as conflict between the principle of gender equality and Quranic justice, as well as the non-acceptance of the historical context of Quranic rulings and fundamental teachings. Therefore, by understanding the importance and necessity of this issue, we analyze and criticize gender equality from Abu Zaid's view in this article, employing a qualitative method and a descriptive -analytical approach. Additionally, the method of gathering information involves library method and studying and reflecting on Abu Zayd's works and compilations.

Suicide terrorism is a different generation of terrorism that was introduced to the world with the rise of extreme political Islam. In suicide terrorism, the suicide bomber targets the innocent masses in order to achieve political goals by creating widespread intimidation.Analyzing the formation and prevalence of suicide attacks in the current era and examining the people involved in these operations can lead to providing solutions to prevent it, in order to save the lives of the suicide bomber and the victims.Although the role of politicians and political factors and the role of the economy and psychological and social factors in the formation of suicide operations cannot be doubted or denied, the investigation of the actions of the most famous suicide terrorist groups such as ISIS and Al-Qaeda shows that these groups, despite the fact that they define the enemy and priorities They have different struggles, they all use the source of religion as a source of legitimacy and motivation, and in this regard, they have common citations to Salafi scholars such as Ibn Taymiyyah, Muhammad Ibn Abd al-Wahhab, Ibn Baz, etc.Therefore, although social, political, economic and psychological factors play a prominent role as criminological variables in the formation of suicide operations, takfiri terrorist groups heavily use the factor of religion to legitimize their actions and incite suicide bombers.

Muhammad Shahrour is one of the contemporary Quranists who aim to weaken the place of Hadith in jurisprudence.  To prove this claim, he presents Quranism as a complete alternative and then questions the doctrine of  the Justice of the Companions and rejects the Sunni hadiths regarding the justice of the Companions. He then challenges the infallibility of the prophets and the concept of the Sunnah in order to discredit the hadiths transmitted from the Prophet and to discredit the position of the Sunnah as a foundation of jurisprudence. For this purpose, he rejects the validity and effectiveness of the teachings found in the prophetic tradition and emphasizes their historicity. By adopting the descriptive-analytical method, this article attempts to provide a critique of the disregard for Hadith in the jurisprudential inference system of Shahrour. For this purpose, an attempt has been made to respond to the controversies so that the position of hadith is recognized as one of the pillars of valid jurisprudence.

Although the understanding of New-Mu'tazila from Islam has had important consequences, there is ambiguity and confusion in its essence and origin. Some thinkers have spoken about early and late New-Mu'tazila. They consider the early New-Mu'tazila led by Seyyed Jamal and Abdeh and the late New-Mu'tazila generally to the Egyptians of the last few decades.; While they usually neglect the India  Neo-Mu'tazila movement and introduce Egypt as the main home of the Neo-E'tezal movement. For this reason, the main issue is to explain the conceptual and objective dimensions of the early Indian and Egyptian Neo-Mu'tazila and the relationship of each one with the other. This article refers to the works of Goldziher, i.e. the first person who used the title of Neo-Mu'tazila and discussed the flowology of these two spectrums, by referring to library sources with an explanatory and analytical method. He was a contemporary of two Egyptian and Indian currents, studied their works and scientific sources and had meetings with Seyyed Jamal. He believes that although there are affinities between these two streams, they cannot be placed next to each other. For this reason, he adopted a negative view of Egyptians being neo-Mu'tazilis and is more inclined to describe them as a movement close to Wahhabism. Although it also provides evidence against this description. Evaluations show that it is correct to distinguish between the Indian and Egyptian currents, but considering the deep break between the Indian current and the old Mu'tazila, calling this current as Neo-Mu'tazila is questionable. If we consider this movement to be Neo-Mu'tazila, considering the affinity they have with Nomu'tazil's thoughts of recent decades such as Abu Zayd, we can refer to them as the background of these people.