جستجوی مقالات مرتبط با کلیدواژه "secularization" در نشریات گروه "علوم قرآن و حدیث"

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 knowledge of jurisprudence is considered the basis of Iranian society since the distant past. With the emergence of the Islamic Revolution and the establishment of the Islamic Republic, this knowledge and its inferential method became the basis of governance So that conformity with religion became the basis of laws, regulations and legal guidelines of the country. Studying the experience of the last four decades regarding the relationship between jurisprudence and politics and society shows the emergence of a trend that tends to separate the thinking and method of jurisprudence from politics and society. Studying the results of official polls that have taken place during this period shows some evidence and signs of the emergence of this trend; Reducing the social influence and popularity of the clergy, Change in perception of religion and religiosity, and the change in value and attitude preferences of the society is some of these cases. The desire for modernity and the globalization process, the occurrence of inefficiencies, The intellectual and political trend is inconsistent with the official reading of jurisprudence and change in the idea of political legitimacy are the most important factors that are effective in creating this trend. The expansion of this trend led to the emergence of Conventionalism in governance, and the abandonment of religious values in the field of politics and social relations and the emergence of religious groups with unofficial and deviant approaches.

In the late decade of twentieth century in all over the world, revolutionary and none-revolutionary developments, including: raising of emancipatory theology in the time of Latin America and Eastern Europe revolutions, victory of Islamic revolution in Iran, the collapse of the Soviet Union and, consequently, the emergence of color revolutions in the Middle Asia, appearance of Arabic Refolutions in the Middle East, spread of none-Cristian cultures in the Western Europe and the terroristic event of September  11, created a new condition of the world. Complex and pervasive new conditions have seriously challenged the fundamental teachings of modernity, including secularism. To reply to this new critical situation, the idea of postsecular, in the beginning of the twenty first century, appeared. The postsecular thinkers, by serious revision on secularism, on the special conditions, try to officially approve the role of the religion in the public hemisphere. In an inverted way, Similarizing these conditions in the Islamic world, it would require a revisionism in the Islamic societies. The present research, rereading these developments, as a context for arising postsecular age, and reunderstanding the requirements of such an age and inspiring from of the achievements of this new age, try to find a new solution to the current politico-cultural challenges of the Islamic societies.

This paper examines and analyzes the dialogue between Henry Corbin and Allameh Tabatabai and in this regard, refers to the other works of Corbin and continues a comparative analysis of his works and for the first time, presents the importance of his view on secularization and his precedence over introducing that notion in Iran and claims that Corbin's project is about the question of why and how theological and philosophical secularization, occurred in the West, hasnt happened in Iran. Henry Corbin looks for resistance against secularization and seeks Shiite's and Iranian Islam's teachings against it. Allameh Tabatabai confirms Corbin's spiritual and numinous solution, but he doesnt satisfy to this amount and mentions a special secularization in the Islamic history that by ignoring one of Quran's most important commands, led to the decline of Islamic communities. Answering the secularization question, he introduces an Islamic comprehensive plan. As it results from this paper, it is impossible or, at least, very hard to understand the views of Iranian scholars about secularization, without an understanding of Corbin's works and his project.

Giddens unlike classical sociologists and with attention to the emergence of contemporary religious movements, especially the Islamic fundamentalism, has rejected secularization of the religion in the modern world and with a reflexive interpretation, has found religion functions compatible with the modern society requirements. He posits that religion can coexist with modernity, provided that it accepts dialogue and reflexivity. Although this theory has been regarded as the closest reading to the Islamic view in holding religion responsive to the questions of modern human, but it suffers from substantial defects regarding its fundamentals, method and general direction. The following deficiencies have reduced the scientific stature of his theory: neglecting to the revealed origins of religion, reducing the truth of religion to merely material phenomena, conflicts between science and religion, ignoring the epistemological dimension of religion and being caught in the trap of improper substitutions, phenomenalizing and denial of religion rightfulness, confusing identity of different religions, paying attention to the functions rather than essence of religion, incomplete induction in religious studies (church centered) and generalizing its results to the other religions like Islam. Provided that Islamic fundamentals are replaced in this theory, undoubtedly the approaches will not be the same as what Giddens presented, and the rejection of secularization will be evaluated against the nature of religion and comprehensiveness of its teachings and not against the amount of presence and membership in the rituals and religious centers.

The question about occurring or not occurring of secularization in Iran after the Islamic revolution has been one of the main concerns of researchers of sociology of religion field during recent years, and it has received diverse answers from them. This paper, written with the aim of revising the experimental aspects of this phenomenon from a relatively different perspective and based on an interdisciplinary research regarding building secularization theory with an Islamic approach, has reconsidered the issue of secularization in Iran. It has done the job by a particular emphasis on the secularization indicators gathered through examining and reflecting on Quranic verses and Islamic Hadith and by meta-analyzing some empirical researches undertaken lately on secularization or transformations of religiosity in Iran. Results of this study point towards a relative decrease in the influence of religion on the personal and social lives of people, although this matter, at the moment, only has reliable factual support, in special realms of religious rituals, sexual affairs, religious references and economic activities.

Secularization is a process which leads to the weakening of the standing and function of religion in the realms of religion, individual and society. Although the origin of secularization is the West, it may impact all religions and religious societies including Iran. The attempts of some Muslim thinkers and reformists to eliminate the challenges of Islam and to enhance its adaptability with man’s new requirements by resorting to modern lifestyle have resulted in the weakening of the standing and function of religion in society. In this context, Doctor Mojtehed Shabestari’s views represent a new interpretation of Islam and modernity. In this paper, an attempt has been made to probe into the features of secularization and its consequences in his views.

What follows is a lecture given by one of the prominent contemporary sociologists of religion, who has a great many works on this subject. In this writing, Peter L. Berger is concerned to explain the status of the sociology of religion nowadays, and discuss its challenges and related topics. Berger, who is himself one of the critics of the theory of secularization, in this lecture makes some important considerations, which can provide a general framework for this discipline. Considering the theory of secularization and its relationship with modernism, he emphasizes that with the coming of the sociology of religion and its emphasis upon empirical evidence, the theory of secularization and also secularism were doubted; and these theories could not explain some events, which occurred in some countries

Modernism, despite the welfare provided for the Western man, failed to fulfill his spiritualrequests, the sole reason of which is the modern thought, s disregard for and even disbelief in man, s soul and his spiritual aspect. The nihilism crisisin the West, which roared and claimed victims, the conversion of the Western man into an object and commodity, the loss of purpose and meaning of life, and the lack of a value system made the Westerngreat thinkers to find a remedy for it. Finally, in the Modern era, man had to reconsider the intellectual foundations of Modernism and pay special attention to its shortcomings, and this turned into a prelude for the postmodern era. Reanalysis of tradition and its foundations by the Westernthinkers was to respond to their unmet needsin the modern life. They, considering the spiritual crisis in the West and the Western man, s needto human emotions and consideration of spirit, followed thepeople, s tendency towards spirituality and canceled the prevailing opinion of the Modern era, which regarded man as equal to body and acknowledged the spiritual dimension of man. Criticizeof Modernism and return to a kind of ethics, spirituality and human spiritual values are some of the theories, which thinkers such as «Michel Foucault», «Jürgen Habermas», and «Marx Horkheimer» held. Now, it, s nearly three decades that manynoble and serious Westernthinkers have noticed theproblem. Collapse of communism, the deadlock state of capitalist methods and various theories of management, and decline of colorful, deceptive philosophiespushed some of the Westernthinkers for a serious reflection, and all this was a beginning to return to spirituality.

Secularization has developed in the west; and it might be regarded as the outcome of the developments in the modern and contemporary eras. Given the fact that the Muslim countries are exposed to the modern culture, one may, however, ask whether secularization can be accelerated in an Islamic context based on the religious teachings. The present writing is concerned to show that Qiyas (reasoning by analogy), as one of the most important methods of Ijtihad (the deduction of divine laws), is very likely to pave the way for the secularization of religion and jurisprudence; or rather, it may make the process of secularization happen quickly. To prove this point, secularization is first defined and the factors in its development are considered; then an attempt has been made to show the way in which common sense, upon which Qiyas is founded, leads to the secularization of jurisprudence and the consequent secularization of religion. In the author's opinion, the secularization of religion as a consequence of the application of Qiyas may be identified with the decline of religion as a result of the application of Qiyas, as has been pointed out in some traditions of the Infallible Imams.

Based on a socio-theological view, Peter Berger explains religion and religiosity. In a long-term intellectual period, he endorses the theory that religion can be regarded as a sacred canopy which spreads above society, giving birth to social order. In this regard, religion is a cognitive and meaningful mechanism which provides the society, in a sacred manner, with the individual and collective way of life. In another period of his life, Berger considers the relationship between religion and secularization, concluding that the underlying and organizing function of religion is reducing but its individual cognitive function is gaining considerable ground. In the first period, he is occupied with the thought that modernity leads on to secularization; in the second period he concentrates on the synthetic religiosity and styles of religiosity and in general he considers private religion as the central component of modern period. Accordingly, his evolutionary theory of religion regarding the relationship between science and religion is replaced by his synthetic theory according to which modernity does not end in removing religion but contributes to changing religion.