نشریه الفکر السیاسی الاسلامی
پیاپی 2 (الصیف و الخریف 2021)

Based on the Qur'anic view, the situation of political freedom comes from within, when man is freed from his internal egoism and Taghut (rebel against God) and submits to monotheism and its implications; it will be a prelude to liberate himself from the bondage of others. However, the divine prophets are appointed by the constant message of confrontation with the outer Taghut, the combination of the two elements of moving away from the inner and outer Taghut is a way to liberation. Given that man, on the one hand, is dependent on worldly belongings and, on the other hand, is influenced by the effective manifestations of power and wealth, in any case, it is possible that in political interactions, he becomes fascinated and enslaved by others and subconsciously gives his freedom to others, so the divine prophets come to remind him of the forgetfulness of the blessing of freedom. Considering the importance of this issue, the present paper seeks to find out fundamentally what is the relationship between freedom and political servitude from the point of view of the divine words (The Qur'an). The hypothesis emphasizes that according to the basis of monotheism and the place of man as Khalifato Allah and his free and equal creation, according to the logic and verses of the Holy Qur'an, serving God is considered the first step towards political freedom and liberation, so no one has the right to undermine his freedom, just as he can not follow and enslave others in the political arena. Therefore, by serving God, man has a spirit of freedom and opens his path to political freedom, a path in which obedience to Taghut is rejected and denied. This issue has been examined by the method of ijtihad interpretation. The relationship between freedom and slavery in the political arena has been less considered by scholars in the field of Islamic political thought, and this can be considered as an innovation of this paper.

According to its background in the cultural history of the modern West, the meaning of civilization is full of conventional elements that may lead the civilization of the Islamic world to conventionalism. Thus, in this paper, in the first step, through referring to the human and moral nature of civilization, civilization is defined as the largest system (super-system) of human relations. Then the Islamic aspects of civilization in "Islamic words of civilization", "Islamic sources of civilization", "Islamic criteria for civilization", "Islamic principles of civilization", "Islamic culture in the process of civilization", and finally in "Dense Islamic responses to the accumulated needs of the Islamic world can be pursued. Based on this outlook, just as being a civilization is realized through meeting the great needs of humanity, Islamization also occurs at this point in response to the genuine needs of human societies (civilization as cumulative responses to the dense contemporary needs).

Europe has witnessed four important events in a row that will have a profound impact on people's lives and mindsets. These events and changes will take place as follows: Coups against the Church, religious wars in Europe, the French Revolution, and the Industrial Revolution in Britain. These changes were associated by changes in the way of thinking and looking at human problems that were far from the logic of the church and the principles and foundations of religion and the relationship with the unseen. These changes have affected the concepts and ways of thinking in the humanities and social sciences to such an extent that it now looks at people as a material object. The result of the break between science and religion in the West has been to bow down and celebrate the superiority of the individual and individualism, which will soon have important implications at the intellectual, philosophical, educational, social, artistic, and other levels. Western science was established in the humanities and social sciences with the belief that science could replace religion. Therefore, modernity became the worship of knowledge and the abandonment of the worship of heaven. However, this claim never led sociology to a "better design of the world."

The current paper aims to identify Islamic political philosophy based on the new challenges in the philosophy of social sciences. For this purpose, the method of internal analysis has been used to provide answers to new questions from Islamic philosophy. The paper claims that Islamic political philosophy is a kind of philosophy that has dealt with philosophical research in the field of politics by taking advantage of the content of Islamic teachings and its civilizational heritage on the one hand and benefiting from the achievements of civilization in every era. One of the findings of this paper is to identify the characteristics of Islamic political philosophy, which has been examined from the perspective of new challenges in the philosophy of social sciences. The findings of this paper can be used to study the history of Islamic political philosophy, Islamic political philosophy, and Islamic civilization.

This paper aims primarily to study the concept and nature of neutrality in Islamic political philosophy. Although neutrality is primarily in conflict with the religious government, which claims to fulfill the teachings of a particular religion, but the other side of the coin is that, this concept is debatable in aspects of Islamic political philosophy. One of these aspects is the existence of different minorities within the political community who are considered citizens and want the government to treat the citizens equally and neutrally towards all citizens. On the other hand, how Islamic political philosophy deals with the challenges that have led to neutrality in Western countries can further reveal the strengths and weaknesses of Islamic political philosophy. The author will examine this from the perspective of transcendental political philosophy. In this regard, the issues that in the minds of transcendental philosophers can help to clarify neutrality are examined and analyzed. The concept of right and good, human self-determination, and dealing with the political institutions of the community are among the most important topics of neutrality in Western political thought. In transcendental philosophy, these issues will be discussed around topics such as the type of look at human, society, religion, and universe. Accordingly, the most important issue of the present paper is what are the claims of the political neutrality and how can this issue be coped with from the perspective of Islamic political philosophy?

This study seeks to explain the principles and foundations of Western studies in the arena of Iranian experience and looks at it as an exceptional event in contemporary history. According to this hypothesis, our discussion in explaining the differences between rupture and continuity between two parallel aspects of this Iranian experience is the religious metaphysical aspect based on the belief in the unseen and the socio-political aspect focusing on a collection of the presence and effectiveness of the postmodern era. However, the approach of Western analysis in the Iranian Islamic experience, due to its special feature, goes through a set of principles governing the understanding of phenomena in both political philosophy and modern sociology. The meaning of going through the prevailing principles here is not to deny or violate the principles and criteria adopted by modern reason, but to continue explaining the facts and realities that modern rationality has ignored and concealed- facts that go beyond a purely material interpretation of history. What leads us to such a claim is that the logic of causality governing the events and developments of history is not limited to the closed cave of historicism, but rather, it goes beyond that and enters horizons in which unpredictable developments and events are revealed, and at the same time are of the lineage and logic of causality. This means that there are facts that have been remained within history, and they only emerge when there is the right will to reveal them at the right time and place. The challenge of modern thought is that it confines its method to knowing what arises from the developments and twists of history, regardless of what lies at the heart of history, and is the source of its movement, renewal, and permanence.