جستجوی مقالات مرتبط با کلیدواژه « اصلاح دینی » در نشریات گروه « تاریخ »

Osman-Dan Fodio (1717-1745) can be considered as the most important reformist leader in West Africa. His uprising in 1804 is a turning point in the revival of Islam in the West African region. This paper, by descriptive-analytic method, seeks to answer the question of what Uthman Dad Fodio's uprising and rule were based on what kinds of religious political thought? According to the findings of this study, there is no separation between religion and politics in Sheikh Uthman point of view. In his religious and political thought, accepting the infidels and accompanying them is forbidden and trying to form an  Islamic government is an obligation. The Sheikh has designed a comprehensive model for the Islamic government and has defined the executive agencies and their management practices, mainly based on the return to the early values of Islam.

The occurrence of special events between the 7th and the 9th century AH, by somescholars, is evidence of the development of a dissident and arrogant thinking, which insome cases can be adapted to the events of European history during the period ofreligious reformation. The research goes on to ask: "What are the features of thedistinction and similarity of this socio-cultural phenomenon (especially during theIlkhani and Timurid periods) with its western model, and which causes of failure?"Research findings suggest that prejudice, lawlessness, sedition, and short-term thinkingin Iran have had a meaningful relationship with the inferiority of religious reform in thatland, and despite the efforts of some influential scholars such as Ibn Taymiyyah and FazlAllah Naimi has not come to an end. The research method in this study will be based ona deductive and adaptive analysis with a holistic view.

To talk about Kasravi’s religious approach is not easy, because of his diatribes against existing religions. He was neither a religious intellectual who support religious reforms nor a religious fundamentalist who talk about the return to the faith; but he was a critic of religions who claimed prophethood. So the problem is: why and how Kasravi passed the way from criticism of religions to offering a new religion? This paper by surveying in the religious discourse of Kasravi, concludes that he has considered religion a necessity as a beacon for people in all societies and all periods. But his desired religious needed the logic, reason and new science to be capable for understanding and explaining its teachings and to change consistent with historical transformations. He was claiming that existing religions have no such qualities; Thus he tried to create a new religion comply with the requirements of the era and replace it with the existing religions. ‘Pakdini’ (Pure Religious) was the name of Kasravi’s fabricated religion which introduces him as a self-appointed prophet.

One of the most famous and well-known proponents of Thought Religious reformation in the first Pahlavi era in Iran, was Reza Sangelaj called "Shariat". Reza Shah's Religious reformation that was led to the isolation of Part of the Clergy, and paved the way for the entry of ulama like Shariat who emphasized reason and rationalism.He has used the reason to understand the religion and traditions. His Intellectual roots as a religious revivalist were derived the Thoughts of former religious reformers such as Jamal al-Din Asad Abadi, Egyptian Muhammad Abduh as well as his contemporary Asadullah Kharaghani, His opponents has added Wahhabism to them.nlike Kasravi founded "Pakdini" (clean religious), Sangelaj did not violate of Islam and Shiite areas, Even in his works which remained,He Stated his aim to fight against superstition occurred in the Quran. But his actions in the fight against superstition by other religious reformist, Kasravi did not completely accepted.The stuely of shariat point of view, illustrates his intentions in Religious reformation and government reaction against his actions of activities is the manin topic of his paper.