ابوالحسن حسنی

In the new world, many human phenomena have no borders. The cyberspace is the platform for the expansion of these phenomena and we cannot talk about political geography in the classical sense. In fact, cyberspace is moving in the direction where the expansion of civilization, culture and lifestyle depends on the interaction of cyberspace with physical space. One of the virtual phenomena are platforms where social communication takes place, such as social networks and messengers. In this era, these platforms are considered as one of the important platforms for religious notification. According to the way of managing the cyberspace , many religious missionaries operate in domestic platforms, whose field of activity is limited to the borders. The problem of this research is whether it is possible to succeed in religious notification with these platforms or should these platforms become universal so that religious notification can be successful in this era? The hypothesis of this research is that in this era, religious notification will not be successful if it is only focused on platforms that are active only in the domestic domain and the necessary preparations should be made as soon as possible for the globalization of these platforms. This research has been done with a sociological approach in the theoretical framework of agent/structure.

The concept of power is one of the most significant issues in political philosophy. Numerous thinkers have discussed this concept and endeavored to present an ideal image of power in the political realm. The author of this article aims to find an answer to this question in the Quran. Therefore, the main question of this article is: What image of political power can be inferred from the Quran? The author's theoretical framework for finding an answer to this question is the theory of (ʿetibārāt) and the essence of transcendent wisdom (the process of human becoming a knower whose intellect is comparable to the sensible world). Based on this, the author has tried to find the individual with inherent power and to consider political power as an اعتبار in relation to that power. Accordingly, by referring to the Quran, the author has selected two of the most beautiful names of God, "al-Qādir" and "al-Qawi," and by analyzing them, has depicted the desired political power. For the power to be comparable to the actual power, it must be related to it in the following aspects: 1. Relationship in terms of necessity with knowledge; 2. Relationship in terms of independence; 3. Relationship in terms of flexibility; 4. Relationship in terms of effect; 5. Relationship in terms of structure.

Sensory perception is one of the most important issues in epistemology. The main issue of this paper is to examine the nature and validity of sensory perception in the context of truthfulness. In this article, some revelatory findings have been used. Although today these findings are not so much hidden as citation for revelation is necessary, but one of the aims of the paper is to show that if the Muslim thinkers were paying attention to these findings, we could achieve the findings of this article more than a thousand years ago. In this paper, a new analysis of the nature of perceptual perception and its validity is presented. Perhaps the most fascinating finding of the article is that, without denying the personalities of personal concepts, they are considered as the result of abstraction, and reason is the agent for this abstraction. The author attempts to prove two things: first, sensory perception is the perception of the natural object through the sensory organs during its natural effect on one of the sensory organs; second, the sensory perception, in the sense of the preliminaries, of the same object is perceptible Is. Sensory perception is precedented to previous brief perception of the same object. Meanwhile, a new analysis of the types of concepts is presented.

Khetabat-e Maqasedi is a very important approach which has been proposed in the field of Shiite fiqh in recent years. Although the experts in the field of Shiite tafaqqoh are cautious in utilizing such an approach, there are some experts who have a tendency toward it; yet, they often do not suggest any adequate reason compatible with Shiite fiqh for employing the approach. The present study is going to take the first steps to present such an adequate reason. The main question of this research is “What role can be assumed for khetabat-e maqasedi in fiqh?” It seems that in spite of the existing prevalent opinion, a big role for khetabat-e maqasedi can be assumed, yet, its entrance to the scope of khetabat-e hokmi can be prevented. As such, the present article defends the idea of evidence-centeredness with a tendency toward maqased. In this ideology which has been supported by some well-known scholars of jurisprudence such as Muoghaddas Ardabili and Ibn-e Idris Helli, khetabat-e hokmi is counted as the pivot of ijtihad on which the issuance of all religious decrees occurs. In case of the existence of the reliable khetabat-e hokmi, faqih never puts the related contexts aside; however, he may consider the purposes (maqased) and the overall interests of the religion, and with regard to the necessity of the human nature and existing conditions, the faqih can deduce a religious decree from khetabat-e hokmi. In the study, the researcher responds Ayatollah Alidoust’s critique against him and also brings his own argumentation to support his views.

The present article studies some metaphysical foundations of natural sciences which may be inferred from the Holy Quran. In the old and existing natural sciences, such foundations have been neglected; but they may be considered in the future natural sciences to attain a new trend in this regard. The main rule of the Quranic metaphysics for studies in the field of natural sciences is the Unity of Acts. The second rule in this field is that the order of the world of nature rests upon Divine wisdom. According to the third rule, there is some meaning for each and every thing in the world; and this meaning depends upon its vertical and horizontal relations. Concepts through which we make reports of things suggest the meanings of things. Concepts suggesting the thing itself, free from its relations, are so universal concepts that have no uses for applied sciences. Two Quranic key concepts to find the meanings of things are admonition and look at their dominion. Quranic physics is not based on determinism. On the contrary, concepts such as thing's glorifying [God], change in an earlier Divine ruling, and supra-natural presence are introduced in it. Also that laws govern nature is explained by an ordained order.

One of the preliminary issues in the "principles of jurisprudence" is definition of construction which is a fundamental lemma for a large part of this discipline. The author of the present article will discuss the issue in two parts: constructive meanings or mentally-posited concepts and constructive sentences. In the part concerning constructive meanings, 'Allamah Tabatabai's theory of mentally-posited concepts will be discussed; but, with the help of ideas of Ayatollah Sistani and those of Ayatollah Larijani it will be extended through some innovations. In the part concerning constructive sentences, three issues will be discussed: 1) status of these sentences in terms of words; 2) status of these sentences in terms of meanings; 3) objects of the constructive sentences. As for two first issues, the author inclines toward the well-known opinion and is of the opinion that constructive sentences are, in both respects, like the verbal meanings. Concerning the third issue, however, the author studies the important ideas of the later scholars of the principles of jurisprudence, criticizes them, and provides a doctrine which may be regarded both as an innovative one and as "making an agreement between various ideas while referring every idea back to its own status".

Discussing the application of political-religious addresses to those politically competent includes two major questions: what conditions should be considered in application of such addresses to man; and who is a politically competent person who has a social identity?The article seeks to answer the above questions according to Imam Khomeini's theory of "Political-Religious addresses ". Based on this theory, political-legal addresses apply to any politically competent person non-specifically and that is the duty that can apply to a specific person.Imam Khomeini's theory is unique in Principles of Jurisprudence which can pave the way to expand the scope of jurisprudence to the social arena.

The literal and terminological meaning of jurisprudence and politics are mentioned in the first part of this article. Since the nature of science is hypostatized, the primitive consensuses for the definition of jurisprudence are examined. The most important consensus in this section is that jurisprudence should be defined for making a religious life and should not be restricted to the law. Then taking a critical look at present definitions, the definition of jurisprudence and political jurisprudence are presented. The necessity of political jurisprudence can be examined from two approaches; first is by generalizing the necessity of devoutness to all of human’s life and second by proving the possibility of ethical evaluation of political norms. The second approach is taken in this article.

Philosophical inquires are one of the distinguishing features of human being from animals, as the sensitivity towards religion is one of his other distinguishing features. Both of these two features are almost as old as the presence of man on earth. These features are deeply connected to each other. In addition, this connection generates a close relationship between the manifestations of these two features of human life. These relations are generally studied under religion and philosophy.