جستجوی مقالات مرتبط با کلیدواژه « اسلام سیاسی » در نشریات گروه « علوم قرآن و حدیث »

Some scholars maintain that Muslim Brotherhood and Wahhabism are two converging movements, but by examining the main works of the Brotherhood on their the beliefs, methodology and general policies, it was revealed that this idea is not valid. In this essay, with a descriptive-analytic method, it is tried to make a comparison between Muslim Brotherhood ideology and Wahhabism in four axes: 1- Monotheistic Thought, 2- Takfiri Thought, 3- Approximation Thought, 4- Political Thought. According to this comparative study, Muslim Brotherhood and Wahhabism have fundamental differences in these four axes. Since Wahhabism is an anti-approximation, takfiri, opposed to political Islam and has a different understanding of monotheism and polytheism; while by contrary Muslim Brotherhood movement is pro- approximation, anti-takfir, believing in political Islam, and believe in ideology of main stream Sunni scholars about monotheism and polytheism.

The present research aims to answer the central question: What were the epistemological and ontological forms of political science in Iran after the Islamic Revolution, and what influence did this have on the structural priorities of the political system? The research hypothesis is that political science in Iran after the Islamic Revolution had a normative nature, which led to prioritizing certain concepts such as inspiration, the issuance of revolution, and the identification of Shiites and revolutionary groups in southwest Asia. The present study utilizes the normalization education theory and Iran's Islamic Revolution. The research method is analytical-descriptive, and the results indicate that the normalization of political science in Iran after the Islamic Revolution impacted political structures and changed priorities. Consequently, the effectiveness of this knowledge in the realm of action needed to have the necessary desirability and intensified the confusion of intellectuals and activists. The discourse formats of the Iranian Revolution reflected ideological norms and took shape based on manifestations of ideological norms. Normative and discursive formats based on the identity of resistance affected the regional security process. Iran's foreign policy norms have historical roots. They are devoted to signs of resistance, confrontation with threatening actors, and forces escaping centralization, which have yet to pay much attention to normative rules. Political science in Iran after the Islamic Revolution came under the influence of social and structural contexts. Since Iran has faced signs of constant crisis after the revolution, political science has gradually become crisis-ridden. The role of political science is essential in that many of its semantic and conceptual formats coincide with the historical and value concepts of the Islamic Republic. The linkage of revolutionary norms with political, economic, and social teachings is vital in that it could provide a platform for expanding knowledge to recognize and confront threats.

This research aims to examine the reasons for the emergence of the religious nature of government in the Islamic Revolution from the viewpoint of Martyr Morteza Motahhari using the intentional hermeneutics method, particularly Skinner's approach. Utilizing Skinner's intentional hermeneutics method, the study demonstrates that during the Pahlavi era, Iran faced challenges that remained unresolved despite the intellectual and political capacities of Western modernity and Iranian constitutionalism, especially during World War II, leading to the reoccupation and humiliation of Iranians. In these circumstances, religious scholars, especially since the Tobacco Movement, have proposed applying Islamic laws for both fixed and variable needs and advocated for a people-centric administration. The state of political and social decadence laid the foundation for contemporary developments in Iran, exacerbating the crises in either absolutist traditional political systems or adherence to left and right modernist ideologies in constitutional and pseudo-modern dictatorships. The intellectual and religious justification for the possibility of the political guardianship of the jurist (Velayat-e Faqih) by Imam Khomeini, a student of Martyr Motahhari, eliminated the legal barrier to establishing a religiously-oriented government during the occultation of the Twelfth Imam (A.S.). Consequently, the political nature of religion manifested itself in the Islamic Revolution 1979.

The purpose of the present study is to review the role of religion in politics based on the divine theory of the state. According to the research hypothesis, the religious law of Islam with respect to human needs and the epistemological source of Wahy (revelation), by an inclusive interpretation of Islam and under the divine theory of the state has reached a new concept called political Islam that is considered the developed form of the divine theory of the state. The method of study is descriptive-analytic and the results indicated that by accepting the divine theory of the state and the legitimizing essence of God to the state, it can be emphasized that the role of religion is not limited to ethical, individual, and prayer rules, but also involves all political, prayer, and social aspects of human life. Since religion is sensitive to human life in both this world and the other world, it has arranged a substantial and systematic framework for human prosperity and perfection in both worlds. God is the substantial source of religious legitimacy and politics; it means that the legitimacy is established and signed by the holy legislator. In the discourse structure of political Islam, religion is not merely belief, but rather it has vast aspects including all realms of human life. Such an attitude is common between all inner discourse trends of political Islam. Therefore, they can be classified within political Islam discourse and regarded it as a whole in our analysis.

The purpose of the present study was to examine the main nature and true nature of the concept of progress and development in the discourse of the Islamic Revolution in order to introduce the conceptual coordinates of progress in the Islamic-Iranian model so that while refining the process of completing and deepening the existing model, the measures needed to move towards the horizon of the projected model, can be predicted in a more realistic way and consistent with original cultural nature of the Islamic Revolution. Therefore, the present study attempts to answer the question of what relation exists between culture and Islamic revolution in general and between culture and Islamic-Iranian model of progress in particular and on what is the basis for true nature of the concept of progress in Islamic-Iranian model? Also the research has been based on the hypothesis that, given the underlying concept of culture and its origin in the discourse of the Islamic Revolution, the nature of the Islamic-Iranian model of progress is cultural, so that the Islamic-Iranian model of progress can be considered a culture-based model. In this descriptive-analytical study, a model of appropriate method for studying the subject of the present study, which is a study of political Islam, was introduced to study the topics with a model consistent with this research, namely “discourse analysis” The results of this study emphasize that determining the approach and movement from the fundamental model to the Islamic-Iranian model of progress has been emphasized, and culture in the Islamic-Iranian model of progress is of such fundamental and central importance that it should be described as the fundamental cultural development model.

The relationship between religion and politics is the most fundamental issue in terms of priority and priority in the political thought of Islam. The rejection of this relationship would lead to the emergence of "Christian Islam" or "religious secularism" and its acceptance of "Islam Mohammadi" and "the thought of Velayat-e faqih"."Establishment in the thought of Velayat-e faqih" is one of the irreversible patterns and lessons in the political thought of Islam. The background and continuity of the thought of the Velayat-e faqih is expressed and influenced by the principles of the Qur'an, narratives, as well as the product of the intellectual effort of the Shia philosophers and jurisprudents, which coincided with the era of its structure and its foundation. This approach began with the theorizing of philosophers such as Farabi, and peaked at the time of Imam Khomeini. Therefore, Shi'a scholars, with the acceptance of the Velayat-e faqih as the fruit of "the autonomy of religious thought" against the imported and foreign identities of deception, have consistently pursued and systematized the protection of the identity of the revelation and the faith of the society (and Len Ya'yullah Llkaperin Ali Al-Mawmain Sayyla, never God has set a way for the victory and domination of the unbelievers against the Muslims. (114) From the origin of state-building in Iran, the models presented and implemented by the dominant intellectuals and statesmen, expressed and influenced by the ideas of humanism, liberalism, and modern experience have been. The victory of the Islamic Revolution and the acceptance of Imam Khomeini as the advancement of the revolution by the political intellectual movements led to the establishment of a religious system in the form of Velayat-e faqih and the normalization of relations between the sovereignty of the people and the people. The process of this process can be called the model of political development in the Islamic Republic, which has been implemented in conjunction with Velayat-e faqih. Undoubtedly, opening up affiliated and continuous questions in this regard is how is the relationship between religion and politics in the Muslim world? What are the opinions of philosophers and jurisprudents in the theory of velayat-e faqih? Does the Islamic Republic, by designing the category of Velayat-e faqih, has the capacity to build political planning and development? In this essay, the author will attempt to analyze and revisit Velayat-e faqih as the most important process of political development.