نشریه نظریه های اجتماعی متفکران مسلمان
سال دوازدهم شماره 3 (پیاپی 26، پاییز 1401)

In the last two decades, there has been a thriving debate on the possibility or nature of "native science" in the general field of humanities in Iran. The status of "social science" in Iran is a part of these discussions, and "sociologists" themselves have been and are part of the localization debate. This article refers to the opinions and opinions of a group of Iranian social science professors and experts in the aforementioned time frame, to categorize the opinions of the supporters and opponents of indigenous social science in Iran. The article shows that at least three main points can be identified in the discussions of indigenous social science in Iran: the positivist perspective, the continental-postmodern feature, and the perspective of Islamic wisdom. What is common between these three people and their representatives is the emphasis of all three on dealing with science and sociology to the specific issues and topics of each society, and the special attention to its specificity, including the historical specificity and identity of the Iranian society: the first group believes. Fixed and universal theoretical principles and foundations belong to modern science and these principles should be used to understand and solve the local problems of Iranian society. The second group believes that these principles are different for every society and culture, and understanding Iranian society requires identifying the specific cultural and historical principles and rules of this society. The third group definitely has the social beliefs of the first group about the global identity of science, but they consider the theoretical foundation of the modern scientific platform to be wrong and believe that there are alternative foundations to the Islamic wisdom for indigenous knowledge. In this article, the general orientation of "fundamental methodology" is used.In this article, the general orientation of "fundamental methodology" is used.

Considering the efforts made among Muslim thinkers to provide an indigenous and religious model of progress in Islamic societies and the need to preserve and protect the cultural and civilizational heritage of Islam, on the one hand and the consequences of each of these theoretical efforts in modeling In the field of action, on the other hand, in this research, we seek to provide an answer to the question that the model of progress in the thought of contemporary neo-Salafis ruling in the Arab countries of the Persian Gulf and mainly Sheikh Yusuf al-Qaradawi is based on? This research, which was conducted using the Thomas Springs research method, while identifying five main factors in the problematic aspect of the idea of progress and also identifying the causes of its occurrence, discusses the drawing of an alternative utopia and the ways to achieve it. Overall, the findings of this study are based on the claim that contemporary Sufism, and in particular Sheikh Yusuf al-Qaradawi, seeks to provide a tolerant, interactive and dynamic reading of Islam that has the maximum capacity to adapt to the modern bio-model.In general, it seems that Qaradawi, as a Muslim thinker, tries to reconcile Islam with biomodern requirements and tries to present an interactive and tolerant image of Islam as well as redefine some Islamic concepts, the ground for the convergence and connection between Islam and Provided the contemporary world. Therefore, another feature of Qaradawi's reading of Islam that is influential in his reading of the issue of development is the field of expediency in the extent and permeability of Shari'a. He points out that the interest of the Shari'a scholars is different from the interest of the Westerners, which is based on profiteering and power-seeking. In his view, the expediency that Islamic law seeks to establish and maintain is far more pervasive and far-reaching than the narrow definition offered by Westerners. According to Qaradawi, the interest of Islam is not just an individual interest. Also, it is not only a social interest, but also the interest of individuals. He states that the interest on which the generalities and details of the Shari'a are based and the rules of which are observed, is the interest that encompasses the world and the hereafter and matter and spirit, and between the individual and society and the different classes of people and national interests and human interests.

Social conflicts, which are as old as the history of human life on earth, have always been one of the major and most important problems in the collective life of humans and an obstacle on the way to their exaltation and glory. Social conflicts are any conscious hostile thoughts, feelings, and behaviors that occur at different levels of society, from relationships between individuals to groups and between people and governments. The most basic requirement for solving social conflicts is to know their types and roots and their main factors. Allameh Tabatabaei (may Allah be pleased with him) as a great philosopher and social theoretician, has handled this task well in his worthy Al-Mizan interpretation. The aim of the current research is to answer these two basic questions: How many types of social conflicts are there from Allameh Tabatabai’s point of view? And what are the main causes and reasons of its occurrence? In response to these two questions, the verses related to the topic based on Al-Mizan interpretation have been examined using a descriptive-analytical qualitative research method. The findings show that according to Allameh Tabatabaei, social conflicts are divided into two general types, natural and religious, and any other sub-contradictions fall under these two. They consider the occurrence of social conflicts to be certain and inevitable. Because the issue of civility and its main pillar, i.e. social justice, is something that humans have accepted based on urgency and necessity, not according to their original nature. This urgency is the result of several factors: the existence of the natural characteristic of recruitment in man, which seeks absolute exploitation of all his fellows, the quality of his natural creation, and finally, his extensive and ever-increasing needs, which he is unable to satisfy alone. In addition to this urgent need for civility, the difference in human nature, which is caused by the difference in the creation and geography of their lives, should also be considered. These two main causes have triggered natural conflict among humans. As a result, divine laws appeared to resolve this type of conflict. But the existence of jealousy and rebellion among the scholars and the bearers of religion has doubled the type of religious conflict over the previous conflict.

After the first encounters of Iranian with the west and their familiarity with the westerns governing and their astonishment at science progress there, Iranian lagging behind from the west was become a certain issue for our country thinkers and intellectuals and also it continues yet. In order to solve the concept of Iranian historical decline and their backwardness from the west, Ali Shariati and Abdolkarim Soroush views as two most influential Iranian intellectuals was used in this research. Indeed, they were chosen since both of them are two most prominent thinkers who belongs to different social conditions before and after the Iranians Islamic revolution respectively. Therefore, compare of their ideas about the reasons of Iran’s civilization decline and backwardness from the west would lead to better perception of the mentioned issue. For this purpose, the qualitative content analysis was utilized. According to the results, Shariati believed that stupefication or estehmar (it is an innovation concept by Shariati) is the most mainly reason of the Iranian historical decline and backwardness and also the solution is reform of both agency and structure by return to noble Islamic ideology. In addition, Soroush is of the opinion that lack of experimental sciences growth, lack of concept of right, despotism and colonialism as well are mainly reasons of Iranian historical decline and backwardness. Furthermore, his opinion is way of development passes through the scientific development. Moreover, both of them believed that religion is not cause of either the development or backwardness instinctively. Although Shariati believed that there is a potential in religion which could be helpful to reform Iranian society. Conversely Soroush believes that, in general, religion is not able to provide all human beings worldly needs. so he has suggested empirical science against the discourse of returning to Islamic ideology for Iranian society development.

Culture is considered one of the most complex concepts of social sciences, which is often explained in an analytical perspective, in the middle of a range of prescriptive and descriptive approaches; The mentioned duality has been considered as a starting point for cultural theories and has left an important impact on criticism and politics in the field of culture. Culture in the social theory of Muslims takes into account both descriptive and prescriptive aspects along with each other. This article is based on the theme analysis method in line with the concept of culture in the thought of Imam Khomeini (RA), while analyzing all his statements about culture, it uses the three stages of analysis, interpretation, and integration of the text. The research results show that there are four overarching themes including "the importance and function of culture, definition of culture, typology of culture, and strategy of culture" in explaining the concept of culture. Based on this, in the eyes of the Imam (RA), dependent culture is considered to hinder the growth of people and youth, which will be condemned to depreciation. On the other hand, one should achieve Iranian-Islamic culture while being aware of the corruptions of the West and confronting the vulgar Western culture by using its cultural advantages. Therefore, the most important development in the society is related to the field of culture, in order to achieve this goal, while purifying the culture from westernized people and purifying it to righteous (Iranian-Islamic) people, first of all, cultural self-confidence must emerge in the people, and secondly, art and media must be in opposition to The decadent culture of the West should be reconciled with the culture of Islam and Iran, and thirdly, while paying attention to the gradual transformation of culture, a kind of convergence should be created between the people, the media and the government.