مقالات رزومه دکتر سید حسین فخرزارع

Divine traditions are a set of rules that regulate a series of events in society and human history, and knowing them acquaints us with the causes of stability of events and their effects and consequences under continuous rulings. In the present article, the sociality of traditions has been examined from different aspects, including their subject, actors, goals, and consequences, which have a special form of occurrence and a single logic at every historical stage, and are expressed in different forms and specific characteristics in the Qur’an. The results of this research indicate that acquaintance with God's unbreakable traditions, which demonstrate His excellent design and power in creation, informs man about his fate and the similarity of his fate in history and society, so that by recognizing unexpected events and preparing for confrontation with them, man could set a detailed plan which is needed to face what threatens his happiness and perfection, and ultimately reach a solution to improve his current situation. This article has investigated the formulation of traditions and theoretical issues using the descriptive-analytical approach from the perspective of Qur’anic verses and evidence, and since it is a text-based research, it has tried, in terms of type, to use the rational and narrative approach, which is among the ijtihad methods.

The discussion of the philosophy of the social system is beyond the level of the concerned description of conceptual analyses and theoretical explorations to establish the real foundations of reflections on society and community and reach a kind of social understanding. These discussions have mainly linked the issues to its main foundations and explained the concepts in a coherent network and can respond to what is the social system of Islam, its goals, foundations, method, and position with a comprehensive and rational view. This topic, on the one hand, considers an important philosophical category about society as an epistemic system, and on the other hand, it is considered a system that is usually implemented and applied by the government through institutions. The dos and don'ts are taken from an epistemic system and the frameworks are followed in the executive system. This article, which uses the qualitative content analysis method, tried to formulate the findings of the discussion as much as possible according to the intra-religious literature in the fields of scope, goals, foundations, sources, and methodology of discovering the system of social behaviors.

Discovering and inferring the ontological issues and discussions, and philosophical theories about the social life of humans from the Qur'an verses- which are the foundations of the social theory and social system - formed the social philosophy of the Qur'an. It is far from dual attitudes according to the comprehensiveness of goals, subjects, and methods. The dualities of the individual and the society, science and philosophy, the preciousness and worthlessness of knowledge, and the discussion of methodology, are the topics that the conflicts and debates around them in the humanities have occupied an extensive literature. The integration of the fundamental insights of both sides to reach a satisfactory view comprehensively has not been able to reduce the scope of these struggles. Relying on pluralism is a principal method and comprehensive concept in solving these concerns to create a Qur'an-based social philosophy. It can systematically converge between dual elements so that in some interpretations and readings, tending towards one dimension leads to ignoring the other dimensions. This study attempted to solve this reductionist dualism by relying on the analytical-descriptive method while paying attention to and using the verses of the Quran and related interpretations

Qur'anic globalization means the expansion of general and eternal concepts, teachings, and rules, which, as a series of precise programs and laws in accordance with nature, considers the general guidance of humanity centered on monotheism with a comprehensive view of all aspects of man and the universe. The belief in the ultimate truth of religion and the logical arguments of spiritualism and revelatory rationality in social relations are the foundations of this globalization. The Qur'anic teachings have created a great deal of potential for this process by referring to coherent and unique principles that has a monotheistic and integrated view of the universe. The mechanisms provided by the Qur'an for the inclusion of its divine and human values, according to the basic principles, are profoundly different from what is considered in globalization in today's literature in terms of worldview, adaptation to nature, attention to individual and social dimensions, etc. This paper seeks to explain the comprehensive view of the Qur'an in comparison with its today's equivalent concepts, relying on the descriptive-analytical method, while using and paying attention to verses and interpretations of the Qur'an.

The reasons of degeneration of history and civilization of a society and the discovery of their legitimacy are one of the concerns of thinkers in each period which have been discussed based on various theoretical frameworks. Since history, like all other phenomena has laws and stable traditions. Quran has firmly stated that promotion and degeneration of societies depend on cultural, social, political and economic factors. Collapse and degeneration of society and history has been expressed in various verses of the Quran. Moreover, there are specific strategies for explaining its internal and external consequences and modifying society in various verses. The purpose of this paper is to provide the why, how and consequences of degeneration from Islam perspective especially Quran’s verses in a network of interconnected concepts. Since modern societies have experienced great spiritual and social crises due to neglecting supreme human value. Also the structure of society has faced many crises. As a result, the importance of this discussion is evident from the perspective of the Quran and narrations.

Manifestation of identity as the source of meaning and response to who and what is the truth of human beings in various fields is significant for their lives. Finding the Qur'an's view of this fact and analyzing its main descriptions and characteristics is the representation of the inherent qualities of human beings in various fields – it can answer many topics related to human value and normative elements, and provide a clear path to solving some of the problems involved, including identity contradictions; because the issue of identity before being descriptive is a matter of ontology. an attempt has been made to present a new exposition of the theoretical reasons related to it, to draw people's dependence on their position and dignity from the horizon of the verses. One of the concerns of the logic of revelation, the content of identity, the original source, and the source of its recognition, and the context in which it is defined and analyzed, is addressed in this study, using verses and exegesis. This study is based on library studies and in terms of the nature of the method is descriptiveanalytical, which has been obtained through the documentary method, the necessary data have been gotten and its findings have been analyzed and interpreted.

Justice is one of the oldest thoughts that has always been the focus of humankind's reflections and concerns throughout history. This ethical and social virtue, with its privileged position among other concepts, has been the basis of many other principles that nothing can prevent it or can be considered a priority over it. Thus, the credibility and stability of every society depends on the extent of its comprehensive expansion. This principle has been mentioned in various verses either as an introduction to achieve high goals or as a goal in itself, so that without the provision and realization of this important ideal it is impossible to imagine religion. The Qur'an has always considered the inextricable relation of this important principle along with right and freedom. Right as a crucial criterion of justice and freedom provides the context for its expansion. Making the system work in the form that the prophets have pursued is one of the essential functions of social justice and the most important context for its realization is the internal reform and obligation of the community, which in turn will lead to structural reforms based on justice. The main objective of this study is to examine the role of this important principle in community reform, its relation to other concepts and the contexts for its realization from the Qur'an's point of view, which has been discussed through focusing on library studies, and by using documentary research, the necessary data has been extracted, analyzed, described and interpreted.

The discussion and elaboration of the method of discoverity and investigation and production is inevitable in understanding any phenomenon including comprehension of a system. This point would be much more important in the case of striving to form a social system deduced from a Holy Book. If the method of investigation in a system is not researched as a basic issue, a correct sketch of the system would not be possible as well. Methodology is the interconnection between philosophy and the theories which logically form all the subjective and objective aspects of a system and puts them as a puzzle together. The Holy Quran, with its extensive resources, presents a comprehensive approach based on which the realistic methodology is deduced. The comprehensiveness of these resources results in the comprehensiveness of this methodology as well which has special characteristics. I will study the continuity of the systematic elements of the general system in this article stressing on the methodology of investigation and reproduction of a social system.

It is impossible to regard the individual and society separate, and in relation with the other, the two elements mean. By relationship between the individual and society in social approach, after the debate of originality of the individual or its non-originality, the writer means the extent and type of society's influence on evolution and change in individual's personality and the direction and amount of the individual's effect on society and the type of their interaction.
In that interaction, both the individual has many functions and powers, and society possesses many effects. Despite many efforts have been made to integrate the two elements in philosophical, sociological inquiries, there are one-sided perspectives that threaten these integrations. However, with a satisfactory view and by attention to Quran's verses, each one's role has been considered acceptably, that prevent us from extreme views.
In this view, both the individual has responsibilities toward society and society own duties for the individual. Quran views right as a mixture of the two individual and social attributes so that neither the individual could exit from society's influences and ignore it, nor society could be indifferent towards its elements, while Quran intends a third dimension along with the two ones, and it is the divine dimension. Meaning because the world possesses a special intelligence and perception, it isnt apathetic towards human's actions and behaviors and reacts to their individual and collective actions. This paper, with regard to Quran's verses and with an emphasis on the valuable al-Mizan commentary, examines these aspects.

Standard of living and the amount of benefit from the resources are of the matters that inevitably- consciously or unconsciously- make differentiation and social classes in every society. The relationship between this matter and the rise of social deviation has challenged thinkers so that they consider poverty as a source of social deviations. Admitting to this relationship based on a huge number of traditions, we must not seek everything in poverty, because most social deviations originate from injustice and result from the act of the authority who can conceal their own deviations through their power.In this paper, first we try to know the real meaning of this phenomenon, after which we sort the financial traditions in a logical order to choose the relevant traditions and be able to infer a logical understanding of the relationship between the amount of deviation and the amount of benefit from social resources according to the infallibles’ narrations.

One of the most basic doctrines of Quran is the social life and consideration of society spirit. The Quranic prospects for human society and its interpiritation about active agentsin thiscommunity، is based on inclusivist attitude to human as a coherent and coordinated set which is overseer to different aspects of this community. In this perspective،we can see different interpretations in the verses that expresstraditionsand their history، Social problems and it invitesto thestudy of thecommunities. Talking aboutbeing،the nature and composition of the Society،Solves someproblems and existing ambiguitiesin social issues. Also، it sloves the originality or authenticity of the individual or society، duty of inclusion orexclusion in ideology of unit on the whole community، presence or absence of traditions on it and many theoretical and abstract issues about society. The Holy Quranknows stable being of societyrelated with the life of peoplewho live in it and knows cognition of society and its changesbased on social relations of people. Fromone side، networks of dependence among them too with the growth and expansion of people and relationships will be more complex in geometric progression and it finds its newform. Quran refers man toknowing of his humantheme for understanding of these networks، relationships and society. A naturalthing is suffice it to say thathumanagainsthuman and social or natural environment، etc is not a passive being، but he has knowledge and trends in his essence potentially that those have a considerableefficacy in his character and in fact، system of human social life in creation System is based on his nature.

Globalization, is of significant events in recent decades, in all spheres of modern societies, and yet there is no comprehensive descriptions of all aspects of it, although the exact dimensions of this event is still not well defined, Most areas of culture, politics and the economy plunged into its influence. What is important Faced with this tremendous progress is that each community according to their culture and social context, have described its positive and negative consequences, and have prepared to take advantage of its opportunities and positive outcomes, While avoiding its damages. This type of exposure, plus various other strategies, Was significant in a culture and society where the ontology is based on religion and religiosity, particularly in the Muslim community that in the resources and the teachings of Islam, is presented a religion of universal, comprehensive and eternal. The major concern of this Article is, Why Islam as a superior theory, is less succeeding spread its hegemony globally and through which fundamental and important strategies, Islam could be considered as a top slab and discourse.

A correct understanding of Iran’s political-social developments is among the urgent needs of the present generation, and its connection with religious associations of the society makes it doubly required. Since the clergy during the glorious Islamic Revolution were deemed as one of the specialized classes of the society in religious, scientific, political and social respects, the internal movements within this organization—which play a role in the fate of the social-political system of Iran—gives us a more correct understanding of various issues of the society and the sort of encounter with scientific, political and social events. It is not fully possible to know these intellectual movements accurately and tell their stories realistically, since there are no written sources about them to be described with; rather they are processes in reaction to a variety of developments and events. Of course, with some leniency, we can classify the intellectual movements of the clergy in the Islamic Seminaries of Iran from different viewpoints. This paper will examine these movements from five viewpoints; each with their own pluralities. It needs to be mentioned that because of the ambiguity of these viewpoints and for the sake of brevity, I have avoid mentioning names of people who were active in these movements, and I have restricted myself to the description of their intellectual principles and fundamental approaches.

The question of the identity, authenticity and structure of society which is considered one of the principles of theoretical philosophy of history is worth inquiry and speculation, to which there are different approaches. Thinker's fundamental theories on this issue are influenced by a kind of interpretation and approach ascribed to the existence of society and used as philosophically substantiated arguments. In the meantime, the dialectical apprehension of these two, the close relation between these two levels of abstraction and the deep correlation between micro-level and macro- level in the thoughts of past and current thinkers have always been the philosophical concerns which have led to many scientific speculations. Although many social scientists hold that there is an interaction between society and individual in terms of the interrelation between structural and behavioral aspects, they tend to accept the idea that there is a unidirectional relationship between the two levels. What is important here is to discover the view of the Quran about this issue and extract the approach to this mutual interaction and see what influence they have on one another, the point which the present paper tries delve into.

The Holy Quran having a limited size contains an extensiveamount of human’s knowledge. The holy Quran has given the top priority to the religious principles and then to the socio-historical reflections. These verses on the one hand show the significance and necessity of these subjects and on the other hand demonstrate the prime concern of the Quran to these questions. It entails that there should exist a social interpretation of the Quran too. The current writing firstly points at the exegetes’ method in interpreting these verses. He actually draws attention to different rational, mystical, theological, traditional and Quranic exegetical approaches along with the general principles governing the exegesis. The writer underscores the point that social exegesis enjoys particular foundations and methods and can be presented in a comprehensive Ijtihadi (Independent Reasoning) method that ends to production of knowledge. This method, however, escapes from two radical traditional and liberal interpretations. In social exegesis, the exegete pays attention to intellect, avoids Israelite traditions, focuses deeply on contemporary needs and studies the Quran from social perspective. Later, he describes briefly the methodological differences of the Quran with the dominant scientific methods and says that the Quran does not limit its self in particular frameworks and uses various rational, historical, sacred and sometimes combined methods. But what must be kept in mind about the methodology of Quran is that a monotheistic spirit should dominate all these methods otherwise turning a blind eye to this fact makes this discussion an incomplete debate.

The theory and method of phenomenology has been formed in the West by Edmund Husserl after the philosophical crisis. He tried to release himself from the common presuppositions and explanations and present a method for the intuition of intrinsic meanings while he emphasized on cultural awareness, functions and obligations. Suspending the natural approach which he considered as the root of this misunderstanding, he tried to achieve a kind of pure awareness. Alfred Schutz who followed this perspective and method, also tried to transmit this theory from philosophy to sociology and presented a kind of descriptive and non-experimental research regarding exterior phenomena. The concepts he used in the explication of his theory has drawn the attention of sociologists. Although this theory has some flaws, but is close to some of the theoretical accomplishments of the Islamic thought including the suspension of the natural world and reduction of its role, presenting a dialectic image of the individual and the structure, and …; yet there are some basic differences from some perspectives as well.