سید مجید مطهری نژاد

Paying attention to the duality of the concept of faith has a brief indication of the difference in the Prophet's communication with each of the levels of believers. For this purpose, the present study seeks to analyze the communication between the Prophet and the weak believers. Those with weak faith are believers who have escaped from war, who are companions of hypocrites and infidels, who have ignorant visions, etc., who are about to lose their faith and become disbelievers. The current research collected the data available in Al-Mizan's interpretation about the Prophet's communication with weak believers. This compilation was done in a comparative way and based on Mohsenian Rad's "source of meaning" model. After collecting, the collected data was analyzed using thematic analysis method, and from that analysis, 5 inclusive codes were found: "The source of the meaning of the Prophet", "The source of the meaning of weak faiths", "The content of the message of the Prophet", "The content of the message of weak faiths", "Immaterial context" And "interference" was extracted. The findings of the research showed that the Prophet sought to influence with his vision and special tendency. For this purpose, it has tried to prevent jamming. He has communicated with the weak-believers with different verbal and non-verbal contents, such as: "remembering God's help, certainty of the end, not changing the end by fleeing the war in response to the weak-believers fleeing from the war and giving them an excuse to fight jihad", "no permission" To get booty and reminder of the smallness of life in this world in response to the worldliness of weak believers" and...

Today, development has become one of the main goals and aspirations of human societies, which has influenced most of the policies, structures and programs of different countries. On the other hand, the crisis of meaning in developed societies and the crisis of structure in underdeveloped societies are serious and complex issues that have led to imbalances in the continuum of development. While developed countries in terms of cultural relations and internal identity are in the circle of group interests and beyond in terms of external relations with different human societies are in the circle of national interests regardless of the conditions and needs of other countries. And they are pumping the crisis of meaning into all human societies, the underdeveloped and developing countries are constantly changing all their social structures to be thrown to a level beyond development, and in the maze of theories, They get caught up in their own development patterns and plans. In this regard, the present article examines the various schools of development in the world and then, by presenting the foundations of progress in the thought of the Supreme Leader of the Islamic Revolution of Iran, Ayatollah Khamenei, tries to compare the components of this new school with existing schools in the world. Therefore, relying on the library method, common patterns of development in the West along with emerging models of development, as well as the principles and components of development in the intellectual system of Muslim thinkers and revolutionary leaders of Ayatollah Khamenei have been extracted and In order to explain and extract the network of themes of the principles of progress in the mental geometry of the Supreme Leader of the Revolution, his statements and writings in two areas of principles and pragmatic strategies of progress have been analyzed by content analysis and finally compared with other schools of development in a comparative study table. Ayatollah Khamenei's school of progress in general has six central components: Sharia-based and excellence-oriented, efficient and dignity-oriented social relations: in the field of justice, health, communication, etc., based on the presence of the nation-state, indigenous, The idea of ​​the foundation has cultural-economic foundations.

Scholars who have studied the structure of surah As-Saff suggest “striving in the way of Allah” or some of the pillars of Islam as the main semantic theme of this surah. Although there are referrals to these notions in the surah, they do not reflect the main motif of it. Moreover, these concepts do not reflect the peculiarity of this surah in comparison to other surahs of the Quran. The research method of this paper is the chronological arrangement of the mentioned happenings in the surah, based on the structural analysis of its verses. According to this viewpoint, surah As-Saff is mainly about the divine plan to implement a major improvement throughout a vast span and to upgrow believers towards the manifestation of the savior, Imam Mahdi (pbuh). The realization of this well-structured plan is achieved by the completion of the “light of Allah” and sending two precious consignments, namely “al-Huda” and “Deen al-Haqq”, through the governance of the last prophet. Compared to numerous Islamic societies, the timeline of Iranian history after the Islamic revolution has considerable conformance with the events mentioned in this surah. This Quran-based inquiry would lead to understanding the position of Iran’s Islamic revolution in the divine plan of God. Also, it provides a reliable basis for understanding the nature and future of this revolution.

In Surah Al-Isra', two corruptions of the children of Israel are mentioned. Some commentators have considered the occurrence of these corruptions in the past. Among these, a significant part of the interpretations consider the occurrence of this corruption and its suppression in the time of Bakhtunssar. However, in none of the narrations is the example of "uli ba`sin shadidin/of great might" applied to people in the past, and consequently the corruption of the children of Israel and also its suppression by the "uli ba`sin shadidin" will be realized in the end of the time, akhir ul-zaman. The author of Jame 'al-Bayan considers the occurrence of this corruption and its suppression at the time of Bakhtunassar, but other commentators have either not presented a new theory in this regard or have simply quoted his opinion without commenting on it. The present article reviews the analysis of interpretive texts and examines the possibility of corruption mentioned in the fourth verse of Surah Isra before Islam. It rejects the occurrence of corruption and its suppression in the pre-Islamic period, especially by Bakhtunassar, based on the available historical evidence, narrative reasons and logical analysis, and views the possibility of this promise occurring first in the post-Islamic period and then more precisely around akhir ul-zaman.

Islamic Revolution of Iran should be studied more than a generation¡ cross-sectional revolution¡ revolution and progress. The studying of cultural- civilizational future of the Islamic Revolution¡ requires prospective views and suitable patterns and the use of theories of modern futurology¡ regardless of the nature of their cultures and languages¡ wouldn’t have favorable results. Checking of evolution of transdisciplinary futurology and prospective of the fundamental ideas of the West in the second half of the twentieth century¡shows cultural-civilizational nature of this transdisciplinary and it''s part of the rescue operation. Readout aggressive strain of the Islamic Revolution transitional process¡ leads to better understanding the new paradigm of cultural-civilizational revolution in the scope of the global system. With an emphasis on capacity-civilizational and cultural perspective of the Islamic Revolution¡ the necessity of rethinking the policy of the Islamic Revolution requires prospective theories and models.

The study of different dimensions of the Islamic revolution and its civilization-making perspective, leads us to a different paradigm of its futurology. While institutionalists, who have based their argument on social ontology, define the establishment of the Islamic revolution as a time-restricted event leading to the transformation of power, and speak about its civilization perspective within a continuum of defective to local and Islamic modernity, evolutionists do this under three dimensions: chronological, extensive and semantic based on the divine ontology of the revolution. In regard to the semantic and content characteristics of the revolution, they focus on a two-dimensional view about heaven and earth connection. From the point of view of the chronological extent of the revolution, they define it as rooted in and consistent with the evolutionary trend of the Truth till the advent of the Savior, and as for its extensiveness, they picture it to exceed national boundaries, with the aim of confronting the World Arrogance and emancipating the Deprived. In view of the Islamic modernity, the cultural- civilizational futurology of the Islamic Republic of Iran, is shaped in accordance with the present generalities of the existing modernity paradigm and based on globalization theories with, of course, its own critical inclinations. But in the civilization image of the Islamic revolution, in line with evolutionist's view, the futurology is defined according to the truth-oriented paradigm and the ideals of Mahdaviat. Here, it emphasizes the status of truth in the world, and by crossing humanistic views of modernistic futurology, it centers upon the religious-oriented action of humanity with an explanatory- judicious approach.

This paper targets at recognition of the causes and processes which have hindered the process of universities to become Islamic after the islamic revolution.
The historical process of university formation in Iran’s society has been studied using a genealogical method.
The discourse of islamic university rises and falls across a spectrum from “making islamic” to “becoming islamic” in political and social terms, under subtitles from symbol orientation and surface orientation, selectivity and discipline-baseness, overscheduledness, and supervisoryness to freedom orientation and releasing. Different debates are also existent in terms of scientific and content-based change and revolution across a spectrum from stability of knowledge in all kinds of ontology to local orientation and then to the detail-viewer alternative making and beyond that, whole-viewer alternative making. Nevertheless, the mentioned trend has always been far away from the [islamic] revolution leaders’ definitions of Islamic university.
From a genealogical viewpoint of the obstacles to universities to become islamic, the recognition of the first correct structuring for studying this phenomenon is settled in the historical entrance of modernity to the arena of religious values in the Iranian society rather than the incident of the cultural revolution after the victory of the islamic revolution. Based on this, the cultural revolution and proposal of islamic university are not regarded as extrinsic identity; rather, we have considered the identity [of] returning to the religious and cultural genuineness of iran’s society in confrontation with the incident of modernity. In summary, the main obstacles to universities to become islamic are defined based on the identification dyes remaining from the iranian period of modernity and the neglect thereof in the incompatibility of the divine ontology and teleology required for islamic university with the ontology and genealogy of the modern university and also the inefficiencies of policies and methods sticking these two contexts to each other.

Various typology about the nature and quiddity of Islamic revolution of Iran and the system of values resulted from it, change the strategic position of the revolution nationally, regionally, internationally and historically. In this study in a comparative and analytic method, the elements and social ontological outcomes of the revolution based on theories of revolution in modern world, and godly ontological outcomes based on religious ideas are focused on. And its epistemological outcomes in two areas of thought, Islamic modernism and Islamic civilization, and the approaches and strategies in each group are mentioned. In the idea of Islamic modernity, first in clarification of the nature of revolution, they think it is enough to mention some of cultural, sociological, financial, psychological and political factors raised from the social interests of a specific of multiple groups. And they define the post revolution civilizational process in the spiritual and mystic areas, as irrelevant to the modern civilization. But according to the idea of civilization building, Islamic revolution is defined in a larger more constant scale. This revolution is established based on Godly governing through the channel of the leadership of a great man of Allah and with religious devotion of people to this channel. And along the battle of Truth and Falsehood this revolution is to develop and set the ground for the Reappearance of Imam Mahdi (A.S). And other factors play secondary roles. In the final part of this writing the civilizational element of the Islamic revolution is prioritized to its modernist elements, and the shortcomings and the harms of civilizational level of Islamic revolution and the related political necessities of it in the way of setting the ground are discussed.