نشریه تحقیقات بنیادین علوم انسانی
سال ششم شماره 3 (پیاپی 20، پاییز 1399)

The purpose of this study is to methodically study  the research program of Mohammad Abed Al-Jaberi, a contemporary Arab thinker and evaluate his methodology in the project of critique of Arabic reason. We have tried to methodically extract Abed al-Jabrichr('39')s methods of identity-making from Islam and the history of Islam, identity-building from the fundamental issue of the contemporary Islamic world, how to conceptualize "intellect" and "heritage", and also methodically extract the linguistic-logical form of his thoughts, especially His way of reasoning and methodology, letchr('39')s meta-analyze his thoughts and intellectual system. In conclusion, this study showed us that Abed al-Jaberi in the intellectual project "Critique of the Arab intellect" uses two methodologies: in dealing with the existing cultural heritage in the Islamic world, on the one hand, he tries to be a structuralist thinker. Go beyond the existing data in different fields such as politics, ethics, philosophy, etc. and show what are the fixed structures (logical-linguistic structures) behind these obvious variations that have made these variations possible and by The other tries to show, as an "modernizing" thinker, that if we want to have a more accurate and clear understanding of our "possible situation today" from within the existing cultural heritage and its reading, how can we formulate our own intellectual scenarios that " New intellectual possibilities are opened to us. According to Abed al-Jaberi, the unknown that should normally explain the known problems of the Islamic world are the rules and patterns related to the structure of thought and language.

Many studies have been done on government from the perspective of the Qurchr('39')an. But there is less research on the emerging concept of governance, its model and its main components. Therefore, the main purpose of this article was to identify the general model of governance from the perspective of the Holy Quran. The method used in this report is the method of “Thematic Interpretation Methods of the Quran”, according to which after specifying the subject and finding the appropriate keyword, the relevant Ayahs were examined based on it. After the initial review, the word “Tabaeit” was chosen, which basically refers to “to follow”, and this meaning was very close to the central concept of governance. Hence, “Tabaeit” became the main keyword of this study. In reviewing the Ayahs, a normative approach was avoided in order to draw clearer implications for governance by paying attention to Qurchr('39')anic presuppositions and descriptions. Finally, the results of the research were presented as a model of governance in the Holy Quran in three axes of “follower”, “following” and “to follow”, which are the pillars of “Tabaeit”.

Power inherently creates corruption; Therefore, history is full of concerns of thinkers regarding the supervision of brokers. Obviously, each government, in order to avoid corruption,  according to its principles, has considered a different type of supervision of agents. The velaei system, as a system derived from the original teachings of Islam, has also offered a regulatory approach commensurate with its principles, which, while distinguishing it from other regulatory approaches (such as constitutional monarchy and democracy), has many advantages over them. This approach uses oversight (velaei supervision) with superior characteristics for the ruler, oversight to make government more efficient and limit the power of agents, ، and, in addition to traditional oversight tools in jurisprudence, modern oversight tools  Uses. In velaei supervision, in addition to learning about the stages of establishment, application, distribution and circulation of power, legislative, structural and judicial supervision is also considered and includes both internal and external supervision and elite and mass supervision. velaei supervision, in addition to being used in the system of the Islamic Republic of Iran,  has the capacity to provide for other political systems.

Although the word knowledge is a common term, the duality of text and knowledge indicates that the text was produced from a source of revelation and infallibility. And knowledge has come into being in the intellectual and human system. With the absence of Imam al-Asr (as) and the cessation of the current source of the texts, Due to the reasons and necessities of continuing the life and survival of the mission, religion and school of the Ahl al-Bayt (PBUH), Islamic society needed to produce knowledge according to which to manage its political life. Religious backgrounds and beliefs led the people of thought to reconstruct religious guidelines on new lifestyles and behaviors. But historical contexts and objective political conditions put them on a rugged path. The contradiction between their favorable pattern and the unfavorable pattern of their opponents caused a great deal of controversy and, as a result, became common and ideological norms in society. In such complex circumstances, thinkers had to recreate their political paradigm in the form of the ideal system of the age of absence by capturing them and reconstructing their desired pattern. Their successful endeavors bore fruit when they were able to produce two new sciences, known as "textology" and "political jurisprudence", by recognizing and re-reading the texts of occultation and ijtihad in the sources. Based on them, they can deduce the model of "deputy government" and "Velayat-e-Faqih" and adapt it to the necessity of time. Their thinking in such circumstances led to two areas of "beliefs" and "rationality" also two sciences of "political theology" and "political philosophy"came into being in. And in the shadow of the element of the absence of Imam Asr, they should hurry with the help of political texts and jurisprudence And by focusing on Velayat-e-Faqih, to pass the school of Ahl al-Bayt (PBUH) through difficult challenges and hard tests.

With the spread of Islam across the world and its impact on other cultures and civilization, new cities, settlements and bultenvironments been emerged across the Islamic World which are defined as “Islamic city and urbanism” today. The Islamic city is characterized with various features in terms of physical, social, managerial, political and cultural dimensions which are explored through different studies and researches. With the rise of modernism and its spread across the world, exogenous and Western-immitated developments, especially within developing Islamic countries popularized and resulted in nonstustainble environments in those regions. Introduction of sustainable development theory and idea of sustainble city at the of 20th century, howeber, led to deeper consideration of social, economical, environmental and physical features of cities and their specific architectural and urban specific aspects. The main question of this research is: What are the main philosophy and theoretical paradigm behind the sustainable urban development principles especially in social and physical dimensions? And to some extent these principles are compatible with Islamic urbanism? Can it be claimed that sustainable urban development is the same as Islamic city development? This research is of fundamental type and has used descriptive-analytical method and coparative study to define and compare the principles of Islamic city with the nature and principles of sustainable development especially in physical and social dimensions. The findings shows that despite the similarities in principles and valuses such as justice, social interaction, and respect to the nature etc, the ultimate intention of urban developments across these two approaches are different. Finaly some strategies and policies are provided for more sustainable devlopments in contemporary Islamic cities based on Islamic criteria and values.

The humanities, which explore the human dimensions of human phenomena and actions, have two dimensions, descriptive and normative, each of which has functions. In the descriptive dimension, they define, describe, interpret, explain and predict human actions, and in the normative dimension are responsible for evaluating and directing human actions. The present article, with a descriptive and analytical method, is in a position to answer the question of what effect theism has on the normative dimensions of the humanities according to Ayatollah Mesbah Yazdi And how does this effect happen? The results of the present study indicate that Theism is effective in the process of discovering value as well as in directing the voluntary actions of human beings by influencing the ultimate goal of the theistic person. Because from the point of view of Ayatollah Mesbah Yazdi, the value of actions is measured with the final goal and the orientation of humanities scholars is done according to the final goal; Scholars of the Islamic humanities guid and direct the voluntary actions of individuals in society in order to reach nearness to God, and strictly avoid advising on actions that contradict this goal.