نشریه مطالعات ایرانی اسلامی
سال سیزدهم شماره 3 (پاییز 1402)

Among the approaches of Orientalists in Islamic studies in the West, there is the Islam phobic approach. Ibn Warraq is one of the most prominent contemporary Orientalists who, by adopting a pseudonym and calling himself "Salman Rushdie II," has taken steps to promote his works in line with a false and hostile image of Islam, indicating an effort to reflect his thoughts widely. The present study aims to use a descriptive-analytical method while reviewing Ibn Warraq's views to criticize and examine the way the image of Islam is represented in his works. The research shows that Ibn Warraq's works are filled with criticisms of Islam; he tries to portray a frightening and hateful Islam in the minds of his audience by presenting a negative image of Islam. Given the intensity of Islamophobia evident in his works and the clear political goals he pursues, one should not expect academic work from him. Therefore, his works are devoid of critical thinking and a scientific approach.

The structure, laws, and functioning of the world system have influenced the design and organization of government development programs, aligning them with the principles and rules of the system. The global concept of development and modernization discourse is rooted in ontological, epistemological, anthropological, and philosophical foundations that emerged in the modern era. These ideas are now evident in technology, empirical sciences, and economic, political, and social development. Imperialism and Western hegemony have played a role in dismantling pre-capitalist economic systems and establishing a system of global economic dependence and modernization based on relevant indicators.As the Islamic-Iranian model of progress emerges as an alternative to Western development in Islamic countries, it is important to explore its principles. This study, using critical analysis, aims to assess the conditions and requirements for implementing this model and the challenges faced by Islamic societies. The central question being addressed is: "Can Islamic societies adopt the Islamic-Iranian model of progress for economic or comprehensive growth, as opposed to Western development theories?"

Since the Safavid era, Iran has been of increased interest to Orientalists and European researchers. Their efforts to understand Iran led to the formation of academic Iranology in the West. Among European states, Britain, France, and Germany were pioneers. Undoubtedly, the most significant factor in these countries' attention to research on Iran was the important developments of the 20th century. Factors such as the competition between major states in the Middle East over oil acquisition, energy management, and geopolitical issues heightened the importance of Iran in their foreign policies. Accordingly, the expansionist and colonialist behaviors and thoughts of European governments should be analyzed and interpreted in this context. While the approach to Orientalism in Germany was scientific and academic in nature, as the Germans did not have political and economic interests in the East and in Iran, Orientalism and Iranology gradually distanced themselves from colonial methods more or less outwardly from the second half of the twentieth and twenty-first centuries and entered a new era. This is especially notable regarding the activities of Iranology and its growth in recent decades. The activities of Iranians living in Europe provided great attraction for European researchers, leading to the emergence of a large generation of Iranologists in the second half of the twentieth century in Europe. They created important works in various fields such as linguistics, philology, history, literature, art, manuscripts, archaeology, architecture, Islamic religions and sects, mysticism, Sufism, and other branches of Iranian culture and civilization. It is certain that, despite the fact that Orientalism and Iranology have always been linked to political issues, European Iranologists played a crucial role in recognizing Iranian identity and helping to understand and develop the foundations of Iranian nationalism. Although there has been some criticism of their research, the methods and approaches of these Iranologists have been continued by Iranian researchers as a model for research in these fields. The most significant influence of the great European Iranologists on Iranian researchers was the issue of methodology, or "methodology", which had a great impact on the methodicalization and scientificization of humanities and Iranology research in Iran.

The Muslim Brotherhood movement can be considered the most important, coherent, and ideological political movement among Sunnis. While the religious principles and ideological-political ideals of this movement can be traced back to its late founder, Hassan al-Banna, changes in policy, intellectual foundations, and executive approaches have become evident over time due to the movement's spread to other countries and environmental and social influences. These changes have been particularly noticeable in the Tunisian branch of the Brotherhood led by Rachid Ghannouchi. At the 10th conference of Ennahda, secular Islam was openly discussed, a departure from the movement's founding principles. This shift can be attributed to inefficiencies in the executive sphere, as Ennahda struggled to achieve success in the political arena and deviated from its core principles to pursue its goals. This article aims to explore the intellectual transformation of Ennahda, shedding light on the main components, contexts of change, and factors influencing the observed transformation. By employing a descriptive-analytical method based on library and field information and data from interviews, the article seeks to answer how Ennahda's approaches, ideological developments, and performance have evolved from a movement to a governing entity, and in which areas these changes have been most pronounced. The findings suggest that Ennahda has adopted an approach of epistemological minimalism, peaceful tendencies, and realistic performance in the political realm to navigate a middle ground with modernity, marking the first step in its ideological transformation.

The religious delegations is a popular organization consisting of members of all ages and genders, with the central goal of promoting Quranic culture, honouring the progeny, and upholding mourning traditions during designated days. They operate in an organized or non-organized manner, hosting weekly, monthly, quarterly, or annual programs. As social institutions evolve and redefine their relationships with missionary organizations, the religious delegation also seeks to redefine its social position. The religious delegation's extensive relationship with the media can sometimes detract from its main purpose of promoting the Ahl al-Bayt cause. To understand this relationship, we must first examine the history of both the religious delegation and the media and the implications of media involvement. By analyzing these developments through theories, decisions can be made regarding current and future issues involving religious delegation and the media. This article explores the impact of new media on religious delegation post-Islamic Revolution. The research method is qualitative and descriptive-analytical, using library, documentary, field, and interview methods to collect data. Over 30 interviews were conducted to compile this article, which reveals that Shiite media, like the religious delegations, emerged from social changes and grew alongside media advancements. The interactions between religious delegation and the media have shaped each other, sometimes endangering the religious delegation's core values at certain points in Iranian history.

Iran during the Qajar period was a battleground of civilizational dualities. On one hand, there were kings with divine protection characteristics and a traditional closed system, while on the other hand, new knowledge and intellectuals seeking modernization were emerging, creating a clash between tradition and modernity. Meanwhile, the Western world was rapidly advancing after the Industrial Revolution. This progress led researchers to focus on the East, particularly Iran. Many travellers and immigrants during this time wrote about their experiences in Iran, often predicting the political future of Iranians. This research aims to evaluate the accuracy of the opinions of orientalists from the Qajar era regarding Iran's future, considering the events that unfolded later in Iran. It appears that orientalists, lacking a deep understanding of Iran's political and social landscape, offered critical yet valuable insights. This study utilized library research to collect data, descriptive methods to categorize orientalists' opinions, and content analysis to critique and validate these opinions.