نشریه نظریه های اجتماعی متفکران مسلمان
سال یازدهم شماره 4 (پیاپی 23، زمستان 1400)

With the victory of the Islamic Revolution, the discourse of resistance was introduced as a driving force against internal tyranny and foreign domination and was accepted and considered by some militant groups and currents. Considering the special attention to the strategy of the Islamic Resistance in the statement of the second step of the revolution, this article is a percentage of the analysis of the theoretical and practical dimensions of the discourse of the Islamic Resistance.

The method of advancing the present study is discourse analysis - the text of the statement of the second step of the Islamic Revolution.

The discourse reading of the Islamic Resistance in the statement of the second step emphasizes that the signs of the rule of pure Muhammadan Islam as the core, the denial of domination and domination as nature, the introduction of the emergence of the Promised Mehdi (AS) as a strategy, the realization of a new Islamic civilization As a goal, strengthening the resistance front as a program, hardware and software aspects of the resistance as dimensions, divine faith and jihadi management as tools play the role of articulating the discourse of Islamic resistance.

During these years, the discourse of the Islamic Resistance, by winning against the Hebrew, Arab and Western plans and conspiracies, has practically been able to increase its strategic depth and regional influence and neutralize the goals of the Zionist, Saudi and American hegemons and their allies.

In psychological sources with an Islamic approach, the word soul (nafs) is often considered equivalent to the concept of psyche, and attempt to prepare a history for religious psychology. This article seeks to show the degree of conceptual similarity of these two words and whether these two can be equated. The method of this research is text analysis. In this study, the original interpretive and vocabulary sources have been analyzed and by comparing it with the psyche and defining it in psychological reference books, the relationship between the soul and the psyche has been analyzed. The results of this study show that the word soul in the Holy Qur'an has been used to mean the identity of man and can include various aspects of his existence. the main point of difference between soul and psyche is the trans-physical dimension of soul. The psyche has a materialistic meaning in psychology in different schools. But in the soul that the Qur'an introduces, the metamaterial and trans-physical dimension is very prominent. In short, the psyche is a subset of the soul. Because the soul represents all the existence of human; But the psyche refers to limited dimensions of human existence. With this description, the existing conceptual correspondence, which considers the soul as equivalent to the psyche, often leads to a reduction of the concept of the soul and its results are not sufficiently included.

Ibn Khaldun founded ilm al-‘umran in the Mugaddimah and For this reason, he is often hailed as the founder or at least the precursor of sociology; But his sociology has not developed and he has been neglected as a theorist. Farid Alatas considers the continuation of Eurocentrism in the social sciences as an obstacle to attention to non-western sources of theories and concepts; in a way that has put Ibn khaldun's thinking on the margins of modern social sciences. The project to Islamization of knowledge was introduced as a reaction to the Eurocentrism in the Islamic world. Farid Alatas considers this project to be unsuccessful in the development of Khaldunian sociology as a model for alternative sociology. While Ibn Khaldun has been marginalized in the Modern social sciences، his sociological approach sits between two opposing approaches of knowledge production: Islamization of knowledge and Eurocentrism. The purpose of this study is to investigate Farid Alatas's critical view of Eurocentric social sciences and its role as an obstacle to the development of Khaldunian sociology. The method of this study is documentary and by referring to Farid Alatas's works in a descriptive-analytical way, these questions were examined: How does Farid Alatas present Eurocentrism as an obstacle to the emergence of Ibn Khaldun's sociology? Why does Farid Alatas consider the project to Islamization of knowledge unsuccessful in developing Khaldunian sociology? What conditions does Farid Alatas consider necessary for the development of Khaldunian sociology? According to the findings of study, Farid Alatas is both opposed to the European social sciences and its adversary, the project to Islamization of knowledge, has not been sufficient; Therefore, Khaldunian sociology has not been successful in the mainstream of sociology and also in Islamic social sciences. Thus, Farid Alatas has made suggestions for Ibn Khaldun entering the mainstream of sociology and developing Khadunian Sociology.

Sheikh Ishraq's philosophy is the philosophy of our culture and it seems to be closer to Iranian-Islamic philosophy than any other school of thought during the last fourteen centuries, because it has an inherent connection with the intellectual background of Iranians. This study aims to explain Shahab al-Din Suhrawardi's views and enter into the essence of his philosophy, to explain a clear and comprehensive picture of enlightenment teachings from the perspective of urban planning and design. In this regard, the article first describes the ontology and epistemology of enlightenment wisdom and interprets the relationship between space and the philosophy of light, then using the interpretive system and qualitative content analysis research method, reviewing first to third hand sources, seeks to extract the components of the desired city from the point of view of enlightenment wisdom. Findings show that the attributes of the enlightened city, which are based on the monotheistic worldview and high Islamic teachings and values, fall into two general categories of attributes of the physical realm, including the city as the body of light, the manifestation of the universe, the sense of unity, the concepts of paradox and symbolism, as well as the attributes of the non-physical realm, including the city of consciousness, perception, perfection, gratitude, education, self-knowledge and spiritual ascent. Understanding and applying this proposed conceptual framework can be used as a fundamental, valid and solid point of reference based on the philosophical reflections of Sheikh Ishraq in the system of theories and professions of urban planning.

Major method in philosophy and humanities until the middle of the nineteenth century was the causal method of explanation. With Hegel's new design of history, the dialectical method found a special place in the humanities. Hegel used dialectics with developments in the analysis of history and social events, using Greek dialectical principles that stopped at the field of thought. Marx also took a materialist approach to the dialectical analysis of history. Shariati was one of the first to introduce this method in Iran. Our aim in this article is to determine the extent of Shariati's imitation and innovation in the dialectical sense. Therefore, in a documentary way, we have analyzed the dialectical concept in his thought. According to Shariati, Aristotle's logic is mental and abstract. Shariati considers the application of this method in the Islamic world as an obstacle to scientific developments. Despite Maxr influence on Shariati his system of thought, his method differs significantly from the Marxist and Hegelian dialectics. Shariati opposes both dialectics on the basis of consciousness and materialism on the basis of it. In addition, he separates the second multiplication of dialectics and defines it outside the first multiplication, and does not consider the third multiplication as the sum of theses and antitheses. In Shariati's analysis of history and man, the first and second multiplications of dialectics are the flow of good and evil, which, in contrast to each other, transform history and man, and finally, with the victory of the right current, this struggle reaches its end.

Abu Hamid Muhammad Al-Ghazali, like some Islamic thinkers, tried to control the power of the rulers and wrote the advice of the kings. In order to examine the literature on controlling Al-Ghazali's power, we did the following: quantitatively and qualitatively examine these advices, the extent to which religious beliefs are used to empower those in power, the difference between the specific advices of kings, ministers and secretaries, and the most common ones. This type of behavior under the title of commanding the good and forbidding the evil has been proposed in the Qur'an, the Sunnah of the Prophet and other Islamic leaders in practical and theoretical forms, and has also found specific manifestations in the thoughts of Islamic thinkers such as Al-Ghazali. The study method was a kind of quantitative and qualitative content analysis of the advice, summarizing and categorizing the items in the tables and determining their absolute and relative frequency. The results show that Al-Ghazali offers very practical and workable ways to control the practical power of rulers, which include four different types. There are two types of advice to kings, the first 22 of which are mostly about self-improvement through the use of religious beliefs in order to control the inner power of the king. The next 52 cases are mostly practical and practical recommendations to curb the power of kings. In the advice to the ministers, in 16 cases, more emphasis was placed on the individual competencies of the ministers, peace-loving, seeking justice, and preventing their oppression and extremism. Recommendations to teachers are 4 items that are mostly specialized.

The total of ideal attributes to reach a desirable community has formed Utopia theory according to the perspective of the thinkers and different societies for centuries. Many philosophers studied the attributes of the utopia in the Islamic world, and according to the difference in basics, different ideals have been defined than the other societies for the Islamic utopia. Ayat ol-lah Javadi Amoli is one of the recent jurists who analyzed the nature of utopia, emphasizing rationality. The conducted studies show that the difference between Ayat ol-lah Javadi Amoli and other scholars is his attention to the purpose, basics, and how they are extracted from the resources of utopia. The difference between religious and non-religious thought is in how these three elements are viewed and applied. Research has shown that the basis of human beings' right to live in an ideal society is their dignity. The source of dignity through the lens of religion is God and from a secular point of view is nature. To achieve the characteristics of the Islamic utopia, the authors have extracted principles from Ayat ol-lah Javadi Amoli’s works. The authors have tried to bring these principles into line with the principles of urban planning. In the non-religious approach, the main source to achieve the foundations has been people’s desire and common belief, and Absolute Wise’s discretion, i.e., God, is centralized in the religious approach. The difference in the resource results in the different purposes of forming a utopia. In this research, we seek to examine the ideas of Ayat ol-lah Javadi Amoli by using the research method of qualitative content analysis, and by analyzing his works and books, to extract the relationship between the elements said in advance and the principles of the Islamic utopia in a way that maximizes coherence and consistent with the views of this great jurist.

Orientalism has considerably aided to establish and rule the occident civilization on the way of imperialism’s interests. The main goal has been de-identification and de-civilization from the orient (especially Islam). These purposes have followed by west not only in the political and economical aspects, but also in the scientific and speculative aspects (e.g. some social theories). This article seeks to reveal the modality of deconstruction of orientalism as well as paying attention to distinctions of the Islamic civilizational identity contained in Sayyed Hasan Nasrallah’s discourse. In this regard, the discourse analysis (with emphasis on the Colonial D.A.) and full sampling among 853 e-documents concerning Sayyed Hasan Nasrallah’s statements have been applied. The findings and results have been articulated in 12 axes: 1- constructing dimensions of identity, 2- threatening dimensions of identity, 3- the identity inversion from the side of colonialists, 4- the identity neutralization from the side of Islamic agents, 5- the essence and dimensions of the Islamic culture, 6- the significance and role of Iran’s Islamic revolution, 7- the apocalyptic and futuristic discourse, 8- right-and-wrong’s civilizational combat, 9- dimensions and examples of the multi-lateral enemy’s plots, 10- dimensions and examples of the real condition of enemies, 11- strengthening dimensions and examples of Islam’s civilization and culture, 12- the juridical discourse.