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

A central theme in the typology of traditional Islam is its treatment of constant and variable elements within the religion. Given that Sharia laws possess intrinsic advantages and disadvantages in various actions, and considering the significant influence of temporal and spatial contexts on these elements, a secondary question arises: What is the scope and boundary of constant and variable rulings in traditional Islam? Can distinct domains be identified for constant and variable elements, and are specific boundaries discernible between them? How much variation can constants accommodate? This research aims to assess the Prophetic hadith, “Muḥammad’s halal is halal forever until the Day of Resurrection,” and its implications by examining the approaches of three traditional groups using a descriptive-analytic method. The study reveals that the traditional conservative group tends to uphold a rigid view of constant elements and a more flexible view of variable elements. In contrast, the traditional teleological group, with its broader perspective on variable elements, supports a more flexible approach to constants and an expansion of variables. These differing perspectives offer new insights into how Islam can proactively address contemporary challenges and modernity.

Islam as a political ideology was realized for the first time with the victory of the Islamic Revolution; But what is of less interest in this is the explanation of why and how the thought of political Islam was formed and developed. The discourse of political Islam, based on the thoughts of Imam Khomeini (RA), emphasizes the authority of jurisprudence, jurisprudence and clergy as the main interpreters of Sharia. Jurisprudential political Islam also emerged as the most powerful discourse after the Islamic Revolution with the support of Imam Khomeini and the clergy. This discourse slowly established its signs and concepts in a tough discourse debate and in confrontation with other discourses. On the one hand, many attempts have been made to solve the challenge between tradition and modernity. The main question that comes to mind in this research is what is the difference between the traditional Islam that Nasr insists on and the political Islam of Imam Khomeini (RA), which is the correct standard of understanding religious education? It is that the traditional Islam and in general the traditionalism that Nasr insists on and the political Islam of Imam Khomeini (RA), which is the standard of correct understanding of religious teachings, are in conflict with each other in various issues. And another question in this regard is that the political Islam of Imam Khomeini Emphasizing the immortality and comprehensiveness of religion as well as the dynamics of Shiite jurisprudence,

According to the three patterns of the relationship between religion and government in Shiite political thought, what is the model of the traditional Islam of Seyyed Hussein Nasr and the social and civilizational Islam of Fethullah Gulen? The hypothesis that is tested and tested in response to the main question is that: The relationship between religion and government in Islam Nasr is based on the relationship of integration and unity and the relationship between religion and government in social Islam and civilization Fethullah Gulen is based on the pattern of interaction Be. Findings show that the traditional Islam of Seyyed Hossein Nasr is elements and characteristics such as: wisdom of Khaleda, intuition, divine revelation, esoteric and transcendent unity, holy inspirations and Sharia. In contrast, Fethullah Gulen's social and civilizational Islam has elements such as: liberalism, democracy, religion and sharia, justice, trust, independence and freedom, development-belief, scientism, interaction, tolerance, defense policy, nationalism, the right to choose , Individualism, civilization, secularism and secularism. The similarity between traditional Nasr Islam and Fethullah Gulen's social and civilizational Islam is in their emphasis on Islam, but as a distinction it should be said that in civilized and social Islam Gulen is re-accepted and in anti-Christian political Islam mostly with the West and It has modernity and modernity, and tradition is basically the model and basis of action. Nasr political Islam is religious and does not accept modernity, but Gulen's social Islam is not secular and not necessarily Islamic, and it is very unlikely to reach political Islam.

Three patterns about the relation of religion and government in Shia political thought exists. Political thought of Seyed Hossein Nasr is among Islamic political thoughts. In this research, in addition to the ontology of traditional Islam, it is tried to analyze the genealogy of social and civil Islam and life accidents and intellectual appearance of Seyed Hossein Nasr and Fethullah Gulen. Relation of religion and government in traditional Islam thought of Seyed Hossein Nasr and civil and social Islam of Fethullah Gulen was analyzed through comparative method. The type of research based on purpose, is practical and in terms of the nature of research, is comparative, descriptive and analysis of data and findings. The method of collecting data is observation and study which is done via visiting the library and archive of documents and browsing the web. Results of research have shown that relation of religion and government in Islam of Seyed Hossein Nasr is based on the relation of integration and alliance and relation of religion and government in social and civil Islam of Fethullah Gulen is based on interaction pattern.

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.

Islamic awakening in Iran and its impact on Egypt, Libya, Yemen, Bahrain, Jordan and other Middle Eastern countries the fruits of knowledge and conceptual change "Islam." Islam in the modern era and a new product concept as "Political Islam" is a formulation that is the Islamic tradition. Traditional Islam, the religion of the individual, and worship was limited despite a comprehensive definition of religion for worldly and otherworldly effect, King was not involved in justifying and legitimizing religious functions, he was a sultan of. Religion in the modern West was separated from worldly affairs, civic and community-based management or consultative basis of their wits. However, in Islamic societies and the Kemalist secular Westernized intellectuals Mtjddyn the paradoxical process of political Islam. Political Islam in the West to engage in confrontation with the West and the Islamic state is a semantic change. However, political Islam in contemporary flavor liberal and Marxist himself, but the reading "Islam Fqaht" the leadership of Imam Khomeini (RA) became the Islamic Revolution in 1357 his ideal Islamic state achieve democracy and religious to inspire if it run. This paper reviews the historical development, conceptual and knowledge of contemporary political Islam in Iran will pay.

The measures taken by Reza Shah on religious affairs are broadly divided into two categories: the measures directly opposing religion, and the measures that had anti-religious outcomes. The present article is attempt to study those measures in four sections: the measures taken in the field of religious institutions, those in the field of education, those in the field of rites and rituals and those in the field of relationship between religion and politics.Once Reza Shah abdicated from power, all the social forces erupted just like a volcano. The religious currents too showed their reaction which was not based on class, racial, or guild interests and hence their result was restoration and reconstruction of the religious identity of the society. The traditional Islamic trend, the dissident Islamic trend and the modernist Islamic trend through planned and resistance identities tried to reconstruct the religious identity of the society. The main objective of this article is to offer a typology of the reactions of the religious trends after 1941 based on the challenges posed to the religious identity of the society during the rule of Reza Shah.