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

The concepts of tradition and modernity are among the issues that have created significant challenges in the intellectual frameworks of thinkers concerning civilization and governance in contemporary times. Accordingly, the aim of this research was to examine Imam Khomeini's management approach in relation to tradition and modernity and their role in civilization building. This research is development-oriented and employs a mixed methodology. In the qualitative section, the research utilized a grounded theory approach. By employing this approach, which involved focusing on words, analysis, description, clarification, and interpretation of supporting theories and empirical texts, data was collected. Additionally, the qualitative sample comprised academic experts, and through chain sampling, the interviews reached theoretical saturation. Based on the Strauss and Corbin (1997) model, the main categories and research factors were identified. To evaluate the adequacy of the research, interpretive research evaluation indicators were used. Through review and validation by participating members in the validation process, the findings of the study were deemed to have the necessary credibility and trustworthiness. The results of the quantitative data also confirmed the significance of all categories in the explanatory model. Overall, the findings indicate that Imam Khomeini's management approach is effective in the civilization-building of the Islamic world.

Muhammad Shahrour is one of the contemporary Quranists who aim to weaken the place of Hadith in jurisprudence.  To prove this claim, he presents Quranism as a complete alternative and then questions the doctrine of  the Justice of the Companions and rejects the Sunni hadiths regarding the justice of the Companions. He then challenges the infallibility of the prophets and the concept of the Sunnah in order to discredit the hadiths transmitted from the Prophet and to discredit the position of the Sunnah as a foundation of jurisprudence. For this purpose, he rejects the validity and effectiveness of the teachings found in the prophetic tradition and emphasizes their historicity. By adopting the descriptive-analytical method, this article attempts to provide a critique of the disregard for Hadith in the jurisprudential inference system of Shahrour. For this purpose, an attempt has been made to respond to the controversies so that the position of hadith is recognized as one of the pillars of valid jurisprudence.

In the past few years, there has been a lively debate on whether and how phenomenology cancontribute to social cognition research. Notably, some have doubted whether first-personal,phenomenological descriptions of intersubjective experience and interaction can support ordisconfirm certain theories about social cognition (e.g., Spaulding 2015). In contrast to such anassessment, the aim of the present contribution will be to present an overview of the rich anddetailed discussion of empathy found in the phenomenological tradition, focussing particularlyon those aspects of this discussion that we believe to contain important and subtle insights ofcontemporary relevance.Our approach in the following will be as follows. First, we will examine the account ofempathy offered by the two phenomenologists whose writings on the topic we take to bethe richest and clearest, Husserl and Stein, explicating their arguments for the claims that(i) empathy is a sui generis mode of intentional experience, (ii) the basic form of empathycan nevertheless be characterised as perception-like, and (iii) that a higher-order form ofempathy is a more imagination-like way of understanding other persons from their ownpersonal perspective.

In this article, with a historical approach, we will discuss the influence of the institution of religion on changing the minds of Turkish society and accepting development. The main issue is what are the characteristics of the institution of religion in contrast to reforms and modernization, which as an institution that has an impact on the heart of Turkish society, has facilitated the acceptance of modernization and the passing of tradition to some extent by the society, the main question of the present research is that How has the institution of religion prepared the Turkish society to accept modernization and modernity? The answer to the initial hypothesis is that the characteristics of the Hanafi religion (dominant religion in Turkey) with emphasis on the principle of approval and peace and tolerance with modernization have caused its easy acceptance by the Turkish society.The institution of religion as an independent variable and development as a dependent variable have been analyzed in this research based on social changes. And this research is based on the descriptive-analytical method and the use of library sources and documents. And in four parts, the theoretical framework, modernization and reforms from the Ottoman Empire to the Republic of Atatürk, the characteristics of the institution of religion (methods and religions) in Turkey in the face of modernization, the conclusion is organized.

This research was conducted to investigate the relationship between tradition and modernity in Ali Shariati's thought. Ali Shariati was one of the thinkers who was aware of both the system of tradition and the potential of modernity. He lived in a time when the Iranian society was involved in many issues and problems. Therefore, Shariati tried to pathologize it on the one hand by understanding tradition, and on the other hand, by understanding modernity, extract its conceptual and theoretical capacities. It seems that Shariati was not looking for polarization between tradition and modernity, but he was trying to understand their capacities before anything else. Ali Shariati, as a member of the Islamic thought stream, sought to reconstruct religion in a modern state. Her call to recognize the identity, return to oneself and revolutionary self-improvement, was an approach resulting from the conscious recognition that she had towards the internal problems of the Iranian society and especially its young generation. At the height of the tyranny of the Shah's regime and the dominance of Marxism theory, Shariati believed that the school of Islam is the only liberating element for Muslims and that Islam and the Qur'an should be cleansed of historical superstitions and distortions by reinterpreting them and relying on the religious conscience of the people in order to face the dictatorship. His narration of the modern and traditional pillars of civil society and his cultural critique of these pillars are placed in the realm of religious intellectuals. Shariati's view does not require the negation of tradition and religion and the replacement of modern ideas or vice versa; Rather, he was a critic of both, through the use of symbolic sources of tradition and liberating elements of modernity.

The methodology of this research was based on an interpretive approach. This interpretive approach has tried to go beyond the dualization of tradition and modernity in terms of the theoretical framework and re-examine this relationship according to the considerations of sociologists of Reflexive modernization.

Shariati gave answers to the questions of his time. These answers were the solutions for the revival of Islam in the modern world, criticizing the West and making critical use of it, as well as creating a fundamental transformation in the history of Islamic nations to overcome backwardness and colonialism.  According to Shariati, one of the factors of alienation in our era is cultural colonialism. An opinion that is reminiscent of the culture industry of the Frankfurt School. Colonialism appears in political, economic and cultural forms. Shariati was well aware that the contemporary history was not without movements and revolutions, and merely inciting the movement is not enough, so there should be a pathology of the past movements as well. Therefore, with his summary of the contemporary history of Iran and the history of the world, he came to the conclusion that one of the reasons for the failure of movements and revolutions in Iran, from the constitutional revolution onwards, is the lack of a liberating ideology that fits the history, culture and religion of this society. So, he tried to recreate such an ideology. This liberating ideology, like the critical theory of the Frankfurt School, should have criticized the totality of the existing social structure.
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Shariati, like most intellectuals after the constitutional revolution, stood in the gap between tradition and modernity. He knew very well that according to the used historical interpretations, the reserves of tradition, although they have good capacities, but like any everyday phenomenon, they have lost their revolutionary power, so they need to be defamiliarized so that they can be mobilized for the contemporary situation. On the other hand, Shariati was not a passive modern thinker who unquestioningly accepted the totality of imported and borrowed modernity. Rather, he had a critical and re-thinking reflection on modernity and accepted a re-thought form of it. While looking deeply into his historical features, Shariati is aware of both the weight of tradition and the effects of modernity. Therefore, he never wants tradition to prevail over modernity, or modernity to throw tradition aside. He tries to open a third way by criticizing both modernity and tradition. His method, with a rethinking approach, was refining and extracting cultural resources.

In the Modernization process, Muslim societies face many problems that sometimes appear in political form, sometimes in economic form, sometimes in social form. The huge volume of these problems has not only delayed the development process, but even stopped it and caused cycles of corruption and crisis of legitimacy. A group of Muslim thinkers believe that most of these problems have cultural-civilizational roots, i.e., the passage of time will not change the nature of these problems. We are still dealing with the intellectual problems that the Muslims faced a few centuries ago. As a result, Muslim thinkers prioritize the theories that use the internal possibilities of culture to solve these problems. This article, using library sources and employing descriptive-analytical method, is an attempt to find answer to the following question: How Muslim thinkers use "tradition" for development. According to these thinkers, the tradition still provides us with the most important facilitating ideas; the ideas that are compatible with the characteristics of the Muslim communities and are away from the simplifying West-oriented or East-oriented theories.

Mohammad Ali Jamalzadeh Esfahani is one of the famous writers who has always criticized Iran's political situation in his works with humor. In this article, the authors try to use the comparative method of Jamalzadeh's two works with the titles "Farsi Shekar ast" and "Rajale Siasi" by using political satire and answer this main question: "How and in what concepts have categorized the conflict between tradition and modernity by Jamalzadeh in the two stories of the Farsi Shekar ast and Rajole Siasi?" The hypothesis of the article emphasizes that these two works of Jamalzadeh are mainly based on humor and critical discourse, with the aim of correcting the chaotic political, social, and cultural situation of his society. The findings showed that Jamalzadeh's story "Farsi Shekar ast" has four macro institutional concepts of tyranny and corruption; the politicization of Iranian society shows the deep class divide and the dialectic of imported culture and traditional identity. But in the story of "Rajole Siasi", Jamalzadeh examines the society of Iran in certain times and conditions and refers to the fate of the people falling into the hands of those who have no expertise at all. In this regard, politics as wealth and prosperity, lack of meritocracy, political vulgarization, lack of understanding of political issues and lack of expertise, instability of the masses in the form of "political atmosphere, political encouragement and false heroization and political lobbying are the most important things that Jamalzadeh mentioned.

Linguistic archaism or archaism is one of the types of language deviation which is the factor of distinguishing and highlighting the language of poetry. Even though contemporary poetry is trying to get closer to the language of speech and the living language of the day, with all these different causes and reasons such as the influence of tradition, musical necessity, rhyming, verbal and spiritual originality, etc. Archaism in the language of contemporary poetry. Bahman Salehi is also one of the poets who chooses the language of time in his poetry and has a contemporary language, however, his poetry is not devoid of linguistic archaism, and in the poetry of this contemporary poet, there are reasons such as the influence of the language of traditional poetry, musical, rhetorical and semantic factors, the necessity of rhyme., verbal and spiritual originality and some other factors of linguistic archaism.

The current research is a basic and applied research. The work method is analytical-descriptive and the method of collecting information is library.

The result of the present research shows that Salehi used linguistic archaism for various reasons and that linguistic archaism in his poetry has diverse and multiple origins. He has identified the language of his poetry by using linguistic archaism, and archaism has become the linguistic highlight of his poetry. The influence of tradition, especially the tradition of lyric poetry, is one of the factors that causes archaism in his poetry.

The result of the research shows that factors such as the influence of the tradition, especially the tradition of lyric poetry, the requirement of rhyme and music, rhetorical and original verbal and spiritual causes, the meaning and semantic-phonetic characteristics of some archaic words and their preference over contemporary words. The presence of these words in Salehi"s poetry has been the reason.

Designing a model for Iran's progress in the contemporary period has been one of the main concerns of social science researchers. In the meantime, one of the neglected models that has native capabilities is the model of progress based on the school of Islam. The basis of the Islamic model of progress is that life systems are maintained and updated based on the Islamic tradition, and progress is achieved through this. Since the social tradition of Iran, especially in the world life of the Islamic Republic, has a religious nature, the foundations of the Islamic model of progress in the Islamic Republic were set based on indicators derived from religion in politics, economy, and culture. and the extent of its implementation in the first decade. The revolution was evaluated. In this research, while addressing the issue of what is the necessity of pursuing the single model of progress and specifying its fundamentals, the question was raised as to what are the basic indicators of the Islamic model of progress and to what extent have they been. It was noticed in the first decade of the revolution. Are governments located? In response, the results of the research showed that the basis of the Islamic model of progress and its limits and gaps based on Islamic sources and tradition, in all political, economic, cultural and social dimensions, is basically based on safeguarding fair achievements. It is from the status quo and preventing eating, balancing structures and maintaining social cohesion and integration.

The term “waaqeah” in Islamic mysticism refers to a state achieved through specific practices and conditions (such as seclusion, immersion in remembrance, and similar activities), through which the seeker attains a novel understanding and discovers an approach to the realm of meaning that illuminates its position in the journey of spiritual development. “Waaqeah” often manifests in forms of lights, colors, and similar phenomena and is interpreted and explained through the perspectives of the spiritual elders (pir). This research, following a definition and examination of the concept of “waaqeah” and an elucidation of its ideological significance, delves into the perspectives of essentialists and structuralists regarding the religious experience. Davis’s categorization of six types of religious experiences, emphasizing their mutually non-exclusive nature, is presented, followed by an explication of mystical waaqeah from the viewpoint of interpretative, quasi-sensory (emphasizing its realistic and non-illusionary nature), and mystical (studying the conduct of Kubrawiya sect) experiences. Finally, Katz's views on the contextualization of mystical experience are discussed. Katz posits that the mystical experience does not occur in a vacuum but is the result of the interaction between the mystic and beliefs, traditions, and other experiences and contexts. Additionally, the presence of a guide in shaping, directing, and interpreting the mystical experience is significant. This theory is applied to the domain of mystical events by examining the practices and conditions of “waaqeah” within a specific religious tradition, highlighting the role of the elders (guides) in shaping and attributing meaning to it. In each section of this research, references to mystical sources and narratives are utilized to expound on the presented concepts by mentioning “waaqeahs” from the mystic elders.

Following the spread of renewal thought during the First Pahlavi era, and simultaneously with the changing political and social conditions of society and increasing awareness of the West, a new generation of intellectuals has emerged who, while having abundant access to and study of historical works, are familiar with deeper layers of Western culture and civilization. The present research aims to understand and elucidate the political thought of one of the most influential intellectuals of this period, Seyyed Fakhreddin Shadman, within the theoretical framework of Spragens' internal logic theory to answer the question of how Shadman has explained the crisis of political order and what ideal prescriptions he has proposed for its resolution. The research findings indicate that Shadman's fundamental issue is the cultural-political penetration of Western civilization. In his view, this issue stems from the existence and perpetuation of a colonial and missionary mentality. Therefore, he outlines the renewal and systematic restructuring of Iranian society based on preserving the complete national language (Persian) and embracing Western civilization with caution and inclination as the ideal order, and suggests national education strategies, acquisition of Western civilization prerequisites, lexicography, accurate translation, having the courage to recognize and not fear any thought or belief, and sending Iranian Persian scholars to Europe as solutions to overcome the crisis. These solutions indicate that Shadman links attention to the achievements of human civilization to self-confidence, preservation of authenticity and identity, and by emphasizing the necessity of actively engaging with the West in a scholarly and concerned manner, he underscores the importance of a correct understanding of progressive issues and designing compatible and culturally desired strategies.

Understanding an idea in the form of its flow and analysis of its types is a well-known necessity in the history of thought, which reveals the origin of the species and provides a better understanding to researchers in the field of thought. Meanwhile, Egypt, as one of the most important centers of the history of contemporary Muslim thought, has always played a pivotal role. Among the researches conducted in Farsi language, less attention has been paid to the recognition and analytical categorization of the social-intellectual currents of Egypt. Therefore, the main question of this research is the nature, why and how of Egyptian intellectual currents in the 19th century. The research method of this article is descriptive-analytical. The result of this research shows that in the 19th century, three continuous trends can be identified, all of which gradually in their historical course, after the structural reform, reach reform in thought or Ijtihad. In fact, the concern of modifying the appearance and structuralism gradually gains intellectual and ideological depth. Keywords: tradition, modernity, Egypt, West, reform, consciousness, social revolution.

One of the most important issues in human life is enemyology and an appropriate understanding of the strategies to deal successfully with the enemy. The Holy Qur'an has named six groups of enemies: "Satan and his companions", "Nafs-Amara (lasciviousness)", "some of wives and children", "infidels and polytheists", "some People of the Book, especially Jews" and "hypocrites". The Prophet, on the one hand, fought culturally and socially against idolatry, atheism, and hypocrisy in belief and practice, and the triangle of atheism, polytheism, and hypocrisy was also placed against him during his mission and did not give up any struggle against and monotheism. The current research aims to know the components of interaction with the enemy according to the Qur'an, hadiths and Imamiyah Jurisprudence. The research method is descriptive-analytical using library and documentary sources. The results of the research show that Holy Qur'an teaches us what special method we should use in confronting each of the enemies. In clearer words, it teaches Muslims the way to deal with Satan, Nafs-Amara, infidels, etc. separately, and also, it puts a special way to deal with every enemy's method. Among these methods are Faith and trust in God, abandoning sins, constant remembrance of God, seeking refuge in God, self-purification, fearing God and restraining the soul from whims and desires, surrendering oneself and affairs to God, cutting off all communication and friendship other than God, declaring a clear position of disliking them, cultural struggle through the Qur'an, religious insight and tolerance, interaction with the enemy.

Some Sunni scholars, especially Wahhabis, claim that there is no reason in the Qur'an and Sunnah for the obligation to adhere to the Ahl al-Bayt (AS). (Principles of the issues of belief in the predecessor and in the beginning, Saud bin Abd al-Aziz al-Khalaf, vol. 1, p. 40) This article tries to first; By proving the Qur'an and the narrations accepted by the sects, to prove the necessity of relying on the Ahl al-Bayt (AS). And secondly; Criticize and invalidate the claim of those who consider themselves needless of the Ahl al-Bayt (AS) in understanding the teachings of their religion, citing the teachings of the Qur'an and Sunnah.

The divine traditions are the same laws that Almighty Allah has implemented in order to plan the universe. Holy Qurʾān, in describing the history of individual human beings as well as past nations and civilizations, mentions events that can be repeated at any time as general laws, if the conditions are provided. Istidrāj is one of these traditions. Istidrāj means a gradual and step-by-step fall and an imperceptible approach to punishment.This sunnah occurs in both individual and social spheres. The realization of this sunnah is due to factors that have a lot to do with the behavior of people in society; and knowing those factors can prevent the society from being destroyed; and at the same time, it brought the tendency towards spirituality and moving towards the desired civilization. The main goal of this essay is the semantic study of the concept of istidrāj in the Qurʾān, and the review of the opinions and views of Muslim scholars about the factors and philosophy of the sunnah of istidrāj.

The play "Jafar Khan az Farang Amadeh" written by Hassan Moghadam is one of the most important and influential plays of its own historical period. The present paper intends to investigate the process of meaning-construction in this text through focusing on socio-cultural variables and by using socio- semiotic appraoch and the theory of Guiraud. Tho main questions that the research seeks to answer are: 1. what are the most obvious social signs that can be discovered and explained in this play? and 2. What are the semantic implications of these social signs? The results indicate that the most obvious signs related to identity are names, nicknames, clothes, objects, and animals. The author has shown Jafar Khan's confrontation with his family members who are influenced by the collectivism of traditional society while highlighting his individuality by using these signs. The most obvious signs of social etiquette are the tone of speech, the distance between people, and insults. The endless efforts of the family members to be close to Jafar Khan and his resistance to keeping a distance from them are evident in these three signs of social etiquette. It can be concluded that the social signs of this play significantly contribute to shaping the semantic framework of the work, depicting traditional and modern human attitudes and life.

Nowadays, the Wahhabis considered many Islamic rules to be Heresy and accuse Shia and Sunni scholars to be heretic. One of the rules established by the Wahhabis is the "Abandoned Tradition". According to this rule what could be done at the time of the Holy Prophet but the Holy Prophet and his disciples have abandoned it, this is called "Abandoned Tradition". On the other hand, the Opponents of Wahhabism have always criticized this idea and believe that abandoning an act does not mean it is Haram. The Muslim religious leaders have not paid any attention to this Wahhabi rule.