جستجوی مقالات مرتبط با کلیدواژه "religious intellectuals" در نشریات گروه "علوم انسانی"

In present era, following the raising of many misconceptions and questions regarding the efficiency of religion, different viewpoints on how to understand and interpret the Qur'an have been presented by a group of researchers known as religious intellectuals and neo-thinkers. Reflecting on these viewpoints, despite the diversity and multiplicity of those expressing them and their not belonging to a specific geographical and political region, shows a kind of closeness and similarity among them, which is a historical approach towards the Holy Qur'an. The present study tries to prove this point of view among them by examining the viewpoints of some Iranian and non-Iranian intellectuals regarding the understanding and interpretation of the Holy Qur'an; that is because this issue will not only play a significant role in providing a solution to disengage from this point of view and prove the transhistoricity of this Raveled Book, but also, it would make possible a fundamental examination of bringing up such discussions and giving a comprehensive and fundamental answer to all the problems raised by this trend. As a result, with the descriptive-analytical method and using library sources, it has been indicated that unlike the transhistoricity of both the wording and the meaning of the Qur'an, this trend has merely considered the meaning and concept behind the words that have been mentioned with different phrasings, as eternal and appropriate for the present time.

The driving force of contemporary religious intellectuals only on the base of a claim that Imam al-Zaman (Aj) cannot be historically proven. This view is not only contradictory to his postmodernist tendencies, but also incompatible with the modern view of history. Research focusing on the knowledge of history and its branches is less visible in this regard. Although historical sources are not theological and religious works but are historical texts that should be examined in the space of this science, in this research, with a descriptive-analytical method and in a library form, focusing on the important and prominent works of sonnies historians, this issue will be investigated. From the 3rd century, great historians appeared and, in their works, considered the history of Islam in the form of a series of continuous events. From the second half of the same century and the period of minor occultation, the birth of the twelfth imam is gradually reported in historical works. In this research, the historical evidence of twenty-six historical works and related sciences has been collected. In this evidence, in addition to the birth, date, day and place of this event, the imam's longevity’s, minor and major occultation and the time of its occurrence, genealogy, titles, subrogation’s, the name of the mother and his Roman descent and other cases are mentioned.

Due to originality of Mahdism in the Shiite and Sunni beliefs, this idea has a strong position among Muslims. Some famous Sunni scholars and historians have also narrated the history of the birth of Imam Zaman(as). In this study, the denial of the birth of the twelfth Shiite Imam by the proponents of the second generation of religious intellectuals has been studied by the method of modern social history and historical collective memory studies. The aim of this research is to take a new look at Mahdism and criticize the hasty comments of the proponents of the second generation of religious intellectuals in this regard, considering the achievements of the two mentioned fields. By rejecting Carlyle's view of history, the emphasis has been on the mission of social history in the dimension of the immaterial biological world. This area includes the religions, beliefs and customs that govern them, the religious beliefs and behaviors of the people. According to this approach, drawing dark corners in history is emphasized. On the other hand, successive historical statements, which are considered as a kind of historical collective memory, criticize the denial of the idea of Mahdism and the birth of the Promised Mehdi(as).

Reza Babaei is one of the contemporary Iranian theologians who pays a lot of attention to practical theology so that his theological approach may be considered practical theology. Human suffering is his concern. He believes that the proper path of theology is to move from man and society to religion and asserts that the survival and decline of religions do not depend on their legitimacy or illegitimacy, but on their ability to meet specific human needs. There are major elements in his works that may be acknowledged as components of practical theology: emphasis on paying attention in theology to human needs, sympathy for the pain and sorrow of human suffering, focus on extra-textual knowledge, the priority of the mystical-moral readings of religion over dogmatic and exclusivist ones. In this article, the evidence for the existence of each of these components in his works has been explored.

Subjectivism is an approach to interpretation that finds credible the involvement of the subjective element or the interpreter's mental world in meaning creation. According to this approach, every text has a meaning independent of its reader. Some intellectuals' views about interpretation are influenced by subjectivism, which has been reflected as various interpretations and explanations, seasoned with religious knowledge, in the works and ideas of Islamic intellectuals such as Mojtahed Shabestari and Soroush. With an analytic approach and based on the statements of these intellectuals, this paper has concluded that their subjectivism in interpreting religious texts has led to relativism in religious knowledge, which is represented in various ways such as pluralism, the multiplicity of religious readings, and the transformability and historicism of religious knowledge. The consequence of relativism in religious knowledge is giving credit to eisegesis, ignoring the existence of real meaning, and deconsecrating religious texts, especially the Holy Quran. By accepting relativism and multiple readings of religious texts, it is impossible to claim an accurate and valid understanding and interpretation of these texts.

One of the important issues regarding the cognition of the Quran is the scope of its comprehensiveness. This issue has been the concern of scientists since the beginning of Islam, and some of them have occasionally addressed this issue under the title of human expectation from religion. In general, the viewpoints regarding the realm of religion and the comprehensiveness of the Qur'an can be divided into three main viewpoints; Minimum, moderate and maximum. Some enlightened religious thinkers, with the idea of minimal comprehensiveness, have expressed doubts about the scope of the prophet's mission and the Qur'an. They consider the realm of religion and the Qur'an to be the answer to religious issues only and limited to the affairs of the hereafter (God and the resurrection). They think even the worldly reformation of human life to be far from God's affair. And they consider the arrangement of people's lives by the prophets as a form of lowering the position of the prophets to the level of political and social elites. The claims and reasons of religious intellectuals do not agree with what is in the Qur'an and religious texts on various issues of human life, including political, economic, cultural, social, legal, etc., and their intellectual reasons are also against their ideas. This article uses a library method and a descriptive analytical approach with the aim of examining the views of some religious intellectuals with an emphasis on the thoughts of Mohandes Bazargan regarding the comprehensiveness of the Qur'an, with clear reasons in order to reject the aforementioned doubt, about the convergence, alignment and the clear presence of the Qur'an with human life in this world. It has also discussed the involvement of the Quran and religion in the guidance of people and defended the moderate approach. And by presenting various arguments from religious verses and traditions, it has come to the conclusion that religion and the Quran are not only the answers to religious issues and to regulate the relationship between human being and God, but rather, many of the worldly human affairs and issues, including government, law and politics, social justice, fighting against oppression and arrogance, and the rules of benefiting from the existence and natural system, etc., are in the domain of religion and the Qur'an.

The relationship between religion and politics has been one of the main criteria and indicators for the division and analysis of intellectual-political currents throughout the contemporary history of Iran. Accordingly, no intellectual and political current will be comprehensible unless it is deciphered from its intellectual context in relation to the relationship between religion and politics. On the other hand, various causes and factors have been effective in the formation of these currents of thought, which include a wide range of factors. The question of the present article is why religious intellectuals in the pre-revolutionary period mainly sought the convergence of religion and politics with the establishment of religious rule. The authors believe that religious intellectuals in this period, not as a belief in religiosity, but in the atmosphere of the intellectual paradigm of that time believed in the link between religion and politics, and this should be distinguished from a belief in religion. In fact, the main reason for this approach of pre-revolutionary intellectuals can be expressed in the intellectual contexts influenced by the political and social environment, and not the deep belief of this current of thought in religion.

Late Iranian intellectuals present their ideas based on two fundamental elements, namely religious rule in Iran and the age of globalization. In fact, intellectuals such as Seyyed Javad Tabatabai highlight issues such as government, authority, tradition, modernity, secularism, and democracy on two components. Therefore, the study of his views should be done according to his epistemological approach. Based on his epistemological principles such as Iranshahri, Sunnah, and the Hegelian West, Tabatabai tries to respond to the current challenges and issues of Iranians. This study examines Tabatabai's intellectual foundations and criticisms of these foundations. In this context, the principles of Hegelian West, Iranshahri, his methodology, and concepts have been criticized. We have criticized his ambiguity in the basic concepts such as Iran and modernity in Iran, his Hegelian view of Iranian history, and his disregard for democracy.

Correct and comprehensive knowledge of the thought and vision of the intellectual and political currents in the society and analysis of their intellectual foundations are one of the basic prerequisites for understanding the society and also one of the special functions of political sociology in a political system that are not possible without understanding the issues of intellectual- political currents in that society. In the late 1360s and especially in the 1370s, the enlightenment currents formed in Iran that undoubtedly affected Iran's intellectual sphere. One of the intellectual currents that gradually formed and then expended from the early 1370s was the Kian Circle. In this study, the method of research is descriptive and analytical. Data were collected by library method. The purpose of the research is to analyze the components of political thought of Kian Circle. The findings of research suggest that members of the Kian Circle, Who consider themselves as religious intellectuals, see their primary duty as the critique of traditional socio- intellectual structures, and have relied on their own reason and modern values to create a society that conforms to these values. In the political spheres, the members of the Kian Circle have based their political ideas on the premise that the government should not give special privileged and rights to the religion.

This research is a comparative study of the two discourses of the religious intellectual of the 40s and the discourse of the Islamic Revolution. In this essay, the author first used the epistemological framework of Lacla and Mouffechr('39')s theory and its methodological strategy to articulate these discourses based on their central slab. Shariati, with a sociological point of view, was able to present a political image of Islam centered on "revolutionary-social Islam", and the forerunner of the Islamic Revolution. In the continuation of this discourse, the discourse of the Islamic Revolution, also with a jurisprudential approach, with the focus of "pure Islam" as the central axis in the epicenter of the epistemological and thematic, of all political movements after the Islamic Revolution, with the same discursive components, was able to reproduce in a newer and more different form of production and theorize. Findings of the research indicate that both discourses, based on the belief in the combination of religion and politics with a relatively democratic approach and through the use of the "nations and pontificate" system, were able to establish their ideal state which, in contrast to totalitarian systems, religion the traditional and supportive clerics led to the marginalization of the dominant discourse and ruling of the era, the "Pahlavi’s discourse”. Both of these discourses, with the limitations of the powers of the leadership, however, despite the differences in the form and content, were able to emphasize the role of the people and their influence on the choice.

The most important Islamic intellectual movements in Indonesia are called: Traditional Islam, Religious Reform, and the Intellectualism or Liberal Theology. The Traditional Islam trend is a kind of heritage from Islamic culture; Religious Reformism trend is affected by the major Islamic centers in the Middle East such as Mecca, Medina and Cairo; the Religious Intellectualism or Liberal Theology is influenced by modern Muslim scholars such as Fazl-ur- Rahman. The main quest of this research is to study the intellectual currents of Islamism in the Malaya world, especially in the Indonesian archipelago. Using main sources and adopting descriptive-analytical approach, this study presents the process of the reformist trend at pre-modernism time and the reaction of the Traditional current against it. A perspective of these three currents in Indonesia is also presented in the end.

This paper reviews and criticizes the “Incomplete Modernity of Iranian Intellectuals”, written by Gholamreza Goodarzi (2008). The book includes four chapters and the author intends to offer a historical trend of the role of Iranian intellectuals in the incomplete modernity in Iran. The most criticism consists of: the lack of theoretical framework for the research, offering the variant approaches without reviewing and criticizing them, criticizing with no grounds and documents, saying again the repeated claims, using the concepts without understandable explaining, and the lack of innovation.

After the Islamic Revolution, many discussions have taken about Islamization of human sciences in Iran. In this research, we have study context of raised a debate among intellectuals, academics and generally in our society. The roots of this gradual evolution come back to attitudes and insights of educated people, intellectuals and some intellectual Clergymen from late 1320s. Other root goes back to early of Islamic Revolution there are some inconsistencies between activities of opposed student groups such as leftist groups and some views of academics led to islamization of human sciences and coupled with Revolution. Finally, After Islamic Revolution, took place efforts to implement the idea in the form of Cultural Revolution.

In this paper the authors has tried to investigate the concept of intellectual view or intellectuality and explain its various categories. Then, four kind of definition has referred: normative-ethical, universal-general, reflectivecultural, and local-aboriginal. The authors have chosen third definition. Main question is so: which elements have more impact on characteristics of different formulations of intellectuality? Authors have regarded Modernity as a more influential element. Then, regarding political, social, economic and cultural situations of intellectual trends, and based on criteria like confrontation with West and Modernity, paradigms of thought, religious approaches, relationship with government and politics, social classes, theoretical orientations and practices, and also typology of intellectuals, authors try to criticize its varies forms.