فهرست مطالب سید میرصالح حسینی

he title by which the Holy Qur'an mentions the family system, and the dignity of man and woman in this system, is an issue that has been studied in this research by the method of inferential thematic interpretation. In the family system in the Qur'an, a man is the “protector” and this concept is different from patriarchy; Maintaining the dignity of woman in this system is one of the most important features of the Quranic family, which has many functions; A place of peace, a psychological shelter for man and children, building the future, obedience and responsibility in the family, honesty and protection of the pure generation, teacher and mentor, preservation of the family’s financial resources and wealth, preservation and protection of respect and honor, legitimate provision of sexual needs, Designing the nutrition and health of family members is one of the important social roles of a muslim woman. It is possible to perform this role by performing tasks such as housekeeping, husbandry and child rearing, protection and spiritual needs of the family while maintaining the dignity of the “guardian” and “protector” man. The position of a man in the Quranic family system is protector, manager, guardian, chief, Amir and leader of family members and wife. Therefore, we can talk about the structure of authority in thefamily or the family of the protector man. The findings show that the family is like a tent and the man is the pillar, protector and manager of it, and in his absence, the eldest child has such a role. Expressing the difference between the system of “patriarchy” and “protector” as well as expression of double mode between the position of Mohsen and Qayyim for men and the words Mohsanah and Qanitah for women are among the innovations of this research.

The Islamic religious movements of Indonesia's Muslims are diversified in their interaction with the Middle East's intellectual currents. Muslim groups have experienced epistemological religious polarization and live in a culturally religious pluralist system. The country has the largest Muslim population among Islamic countries and is considered one of the largest archipelago of East Asia. Most Muslims in the country have Shafi'i religion in jurisprudence, and in theology are Matoridye. They turned to the formation of a new political system to emancipate colonial oppression. This Muslim country came to independence in 1945, and the revolutionary leaders of these islands experienced many epistemological religious movements. In this paper, we are going to take this question, what are Indonesian religious movements and will express their influence on the Islamic religious movements of the Middle East, in a similar way with the approach of historical sociology and analytical-descriptive methods.  

One of the major anti-colonial movements of the nineteenth century in some Islamic countries is the flow of Sayyid Muhammad ibn Ali al-Senusi. He is a Sufi al-Maliki of religion and based on Sufism and mysticism, many angles in Libya have been raised. The main question in this article is, what is the flow of Sennusia and what are its influencing factors and its strengths and weaknesses? Descriptive method of the flow of Sennussia and the analysis of the revolutionary thought and movement of its prominent personalities, such as Seyyed Mehdi, Ahmad Sharif and others, who have tried to fight Italian colonialism, are other aims of this research. The findings are, through angles, promoted religious teachings, in particular the belief in ijtihad, unity, morality, awakening of conscience, resistance to oppression, and the struggle for Libyan independence  and they took advantage of their popularity among the people and the jihad against colonialism in France and Italy and for years opposed foreigners. One of the innovations of this research is to study the revolutionary personalities of Senousia and their strengths and weaknesses.

Comparing to other nations, the cultural and political typology of Malawian Muslims of Indonesia has especial diversity. After their independence in 1945, this country had Pluralist cultural and political activities. As a result, they faced numerous challenges regarding Islamic cultural and political approaches. Many researches have been conducted on diversity of ideas in Indonesia, especially on the influence of Wahhabism and other schools of thought among Muslim groups. However, no research has been done on the threats of cultural and political pluralism and no pattern has been introduced in overcoming such challenges. Therefore, the raised questions are: What are the influential cultural – political challenges among Indonesians? What is the most suitable pattern in resolving such Issues? Challenges between Traditionalist and Wahhabis, Neo-liberalists and Quranic-culture, modernists and Islamists, fundamentalists and seculars as well as reformists and traditionalists are regarded as most influential cultural and political issues in Indonesia.
The main purpose of the present paper is to present a typology of cultural and political challenges of Indonesian Muslims and also to introduce a pattern in resolving them. By means of a historical research methodology, the political and cultural challenges of Indonesian Muslims after their independence will be assessed. In addition, by using a descriptive – analytical approach the realities and status quo of that time will be discovered. According to the findings of the paper, although there are challenges among Muslim groups in Indonesia, they have common concepts such as pursuing freedom, independence, unity and opposing tyranny which are crucially important and can be used in forming cultural diplomatic relations between Islamic groups in Indonesia.

There are many intellectual and epistemic foundations for Indonesian Muslims. They are politically influenced by overseas cultures. With respect to their different tendencies in the intellectual and social discussions, and their interactions with the Middle East, especially by attending the Hajj and familiarity with the propaganda of Wahhabism, they have turned to different streams and various cultural orientations. Two axes of power called Muhammadiyah and Nahdlatul Ulama with more than thirty million followers have a great role among Indonesian Muslims. Using both the historical research method and the analysis of the leaders' words, the intellectual and epistemic foundations of each are alluded in this essay. The central question of the research is to know the differences and commonalities of the intellectual and epistemic foundations of both Muhammadiyah movement and Nahdlatul Ulama movement. The new achievements of the research include formulation of these two intellectual axes, identification of their commonalities with other Islamic denominations, as well as explanation of their historical context.

In the recent decades, the decreasing of population, and in the 2000s, the increasing of population are emphasized. What are the reasons for these differences in policy making, actually? The present paper has analyzed a part of this issue and shows that “meta-beliefs” point to those real elements which are influential on decisions related to population policies and suitable growth in the Islamic society. In this paper, in addition to stating quantitative and qualitative population policy makings from the Islamic point of view, the reasons of flexibility of these policies in Islam would be discussed. The findings of this research point to indices such as: materialistic and non-materialistic culture, fertility, urban life, marriage age, employment, and population dense and dispersion and considered the increasing of pure generation as of the verified policies in Islam. The reasons of flexibility of population increase policies have been discussed in relation to dynamic jurisprudence of Ahl-e-Bait (family of the prophet) school which have been merged with secondary verdicts on basis of the time’s necessities and the mechanisms of Osool (Principles) and juridical regulations.

Indonesia is located in south-east of Asia and is a Muslim country. The country is formed by a collection of islands. ‘’Shafe’i’’ Muslims in Indonesia moved towards forming a new political system to remove tyranny and colonization. The country became independent in 1945 and the political leaders of the islands experienced several intellectual movements. This paper indicates topology of intellectual movements formed among Indonesian’s Muslim groups and explains these movements descriptively.

Intellectualism is one of the notions emerged in France in late 19th century following trial of Captain Dreyfus. Four years later, the writer Emile Zola issued a manifesto, resulting in his arrest; other writers denounced his arrest in a manifesto entitled "Intellectual's Manifesto". The terms "intellectualism" and "intellectuals" prevailed gradually. The notion had a special connotation in the west, which was used in the course of the evolutions in Iran. Some of the westerner educated Iranians introduced themselves as intellectuals – with the same meaning – in Iran; in 19th century, they formed modern political and social trends based on western models. Since this mentality was inconsistent with the epistemological structures and political discourse of that age, religious elites (scholars) and grass root confronted these trends. National Iranian identity has long been mixed with Islam and Shiism. Iranians would confront any things which they felt to be an invasion on their religious beliefs and knowledge. Many Islamic movements have emerged throughout Iran's history, many of which rooted in these very internal feelings. The role and effects of the religious elites in these evolutions is much prominent.Here, we have dealt with the reasons for struggles between religious elites and other elites, introducing the views of each group to identify various types of intellectualism in Iran; these types include: anti-tradition; Islamist, and modern western intellectuals.The religious elites and scholar's views have been selected randomly from views presented by Mirza Shirazi and Sheikh Fazl Allah Nuri; these views have then been compared and contrasted to sort out the positive and negative trends of intellectualism.