جستجوی مقالات مرتبط با کلیدواژه « اسلام شیعی » در نشریات گروه « علوم انسانی »

The phenomenon known as the political Islam is one of the most important phenomena affecting politics, security and culture in the contemporary world. Any fate that the political Islam faces will affect the politics, government, culture and security of Islamic countries, as well as the international arena. This influence on Iran, as the most prominent example of Shiite political Islam in power, is more determinant. Various events, trends and driving forces influence the political Islam evolutions. Futuristic methods can help to understand the trends and drivers of political Islam. The main purpose of the study is to outlin the probable futures of Shiite political Islam based on Velayah in Iran. In this study, with the methods of trend analysis, two-stage Delphi and a panel of experts, an attempt was made to identify the most important trends in Shiite political Islam based on Velayah in Iran and to identify the key driving forces. The results showed that the five drivers of "Iran's influence on the West Asian region", "The growth and development of the political Islam in the Islamic world", "The efficiency of the system of Irans government", "The issue of Palestine and Israel", and "The strength of the resistance front in the region and the victory of Irans allies" have the highest consensus and importance among experts, and determine the future of Shiite political Islam in Iran. By analyzing the events, the trends and the driving forces, it seems that in the future, the republic dimension in Iran will gradually become more prominent and its regional presence will be reinforced.

Henry Corbin (1903 – 1978), prominent French Shia scholar and philosopher, introduces the philosophical and mystical relationship between Hekmat Khosravani (the philosophy of ancient Iran) and Shia Islamic narrations and philosophy of Illustration (Falsafeh Eshraq). By reviewing the works of Suhrawardi and Ibn Sina, Corbin not only recognized the essence of Hekmat Khosravani, but also focused on the main sources of the Khosravan Wisdom, the wisdom of Mazdayasna, the mythological narratives, and the related texts of the Zoroastrian religion; also, he pursued the subject of similarity and adaptation of these doctrines with the traditions of Iranian Islam. In the present article, Corbin's studies are examined that address the symbolic mystical tales or Shia Islamic narrations and their similar correspondences in Hekmat Khosravani or the Mazda religion. In Shi'ite and Iranian ancient thoughts, there are two valuable forgotten subjects that Corbin has discussed them. One of them is the issue of continuity of generation and kingdom of Fereydun and Iraj through the son of his daughter, Manūchehr; the other is the introduction of Spendārmad (Sepandarmaz) as goddess of water and Earth. The former is similar to the continuity of the generation of the Prophet through his daughter, Fatimah; and the latter is similar to “Mehrieh” or Fatimah's dowry.

All schools of thought consider preserving social order and well-being as the priority for moving in the right direction of progress. One of the ways to achieve this goal is to promote personal and family welfare, preserve order and strengthen family relationships and social order. Hence, Judaism and Islam try to attract their followers’ attention to the essential role of chastity and modesty in maintaining the standards of social morality. In these two divine religions, both men and women are recommended to preserve the values of chastity and Hijab, and both sexes are charged with certain duties in this regard. Performing these duties can contribute to preserving their own chastity as well as the chastity of their spouses and society. A thorough study of the prescriptions of the two religions shows that they have a lot in common in this respect. This research deals with the issue of chastity and Hijab in Judaism and Islam by resting on the contents of such fiqhi books like “Man la yahduruhu al-Faqih” and “Talmud”, which expound the idea of revelation, a question which has been a source of interest to the jurists of the two schools.

Postmodernism is the start of an era which is signified with uncertainty as its main epistemological characteristic. The way the Shia Islamic society faces the challenge of uncertainty manifest itself in different ways. The present article aims to focus on the challenges that postmodernism has created for Shia Islam and proposes strategies to combat these challenges. To this end, the paper enumerates the challenges including the negation of the superior narration, pluralism, historicity of the concept of reality, the relation between language and text, the empowerment of the marginalized, and discusses their positive and negative sides in relation to the Islamic ideology. The paper concludes with a number of strategies proposed to combat the challenges of this era. The aim is to find a proper answer to the question of the advantages and disadvantages of this trend of thought to Islam, and the way we should play our role in a world in which the culturally and religiously marginalized trends of thought are on the rise. The specific conclusion is that the positive aspect of postmodernism, which have somehow been ignored or less valued in our system of thought, can act like a catalyst for Islam in the postmodern world. The major finding of the study is that through making renovation and innovation in some realms of religion, and figuring out new insights with a fresh spiritual substance to rescue mankind from positive and negative nihilism, considering world developments, believing in our capacity, validating others, and shifting our psychological demands to historical ones, we can hope to play a significant role in the postmodern era.

The Islamic Revolution helped develop a new discourse and semantic system. One of the methods to study or analyze the political phenomena is critical discourse analysis namely, that of Laclau and Mouffe›s Discourse, the most pertinent. This article examines its main question whether the values of the Islamic Revolution concepts and identity are constructed, spread and articulated according to Laclau and Mouffe›s discourse theory. Our hypothesis is that the Islamic Revolution discourse with Shiite Islam as its core signifier, has faced the Salafist Islam and that Muslim Brotherhood in a discursive
competition and then as an appropriate islamist model has managed to convert the liberal democratic discourse to its discursive Other. The Islamic Revolution discourse with its Shiite rich doctrine and some other prerequisites has also the capacity to make its signifying system, hegemonic in the globalizing age. Therefore, the Islamic Revolution discourse is constructing otherness in the globalization context that is a field of discursive competition. The results reveal that this discourse by promoting Shiite Islam fundamentals and Islamic Revolution discourse core principles and benefitting from Islamic Ijtihād and expediency, if complying with some requirements, can be hegemonic in the globalization age.

what are the most influential and constructive factors in shaping strategic culture of I.R.I? What are the criteria of strategic culture under the influence of these factors? It seems that the most influential factors on strategic culture are Shiite Islam, economic factors, historical memory, geopolitical situation, 8years of war experience, and perception of international realities. Meanwhile, xenophobia, resistance and stability, strategic distrust, strategic uncertainty, pragmatism, self reliance, and deterrence are among criteria of I.R.I strategic culture. This article tries to analyze and identify affirmative and constructive contexts and principles of Iran strategic culture. Certainly, analysis of strategic culture will be helpful in understanding military doctrine and defense style of I.R.I.

The main problem of this article is whether Skocpol is able to analyze the Islamic Revolution of Iran. In order to answer to this question, the main variables of this theory about the Iranian society has been studied and then the modifications she has made to her theory have been discussed and finally her theory about the Islamic Revolution has been critically studied.