Fateme Kamrani; Somaye Hamidi; Peiman Zangane
Abstract
In Iran, modern thinking emerged following the confrontation of Iranians with non-Westerners in the constitutional era. Religious modernism, as a form of modern thinking, has sought to combine modern achievements with traditional propositions. The purpose of this article is to examine and analyze the ...
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In Iran, modern thinking emerged following the confrontation of Iranians with non-Westerners in the constitutional era. Religious modernism, as a form of modern thinking, has sought to combine modern achievements with traditional propositions. The purpose of this article is to examine and analyze the impact of modern mentality on the construction of the socio-political order that Shariati as one of the Iranian religious thinkers of the 1940s and 1950s. The research findings show that modern and even non-modern mentality, meaning how to perceive modernity, has influenced the Shari'a intellectual system; Influenced by the ideas of thinkers such as Gurovitch and Berg, he became well acquainted with socialism and became acquainted with Sartre and his humanist ideas. Massignon, who had a mystical reading of Islam, was also greatly influenced by him. Influenced by modernity and non-modernity and combining it with Islamic principles, he established his desired political and social order in the orbit of the ummah and the Imamate and committed democracy. Based on Lacan's threefold theory, this study tries to study Shariati's reading of modern mentality and his use of modern propositions in order to create a desirable socio-political order by descriptive and analytical methods.
Abstract
Islamic civilization in its early days detected identity barriers with disbelievers as outsiders. Meanwhile, it showed tolerant and moderate attitude toward them. This factor led to spiritual extension and Islam durability among the residents of the Islamic newly conquered regions. But as Islamic civilization ...
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Islamic civilization in its early days detected identity barriers with disbelievers as outsiders. Meanwhile, it showed tolerant and moderate attitude toward them. This factor led to spiritual extension and Islam durability among the residents of the Islamic newly conquered regions. But as Islamic civilization grew weak, getting away from original Islam and facing with external and aggressive otherness like Moguls, Crusaders and also dominance of Turks Caliphate System, extension of classes racked from Islam and xenophobic attitude among Takfiri group become widespread. This approach targeted outsiders from the beginning and represented the strictest treatment to them; but through time by with diversification of the derivations in Islamic world, Takfirist grew hostile toward other Islamic sects. In this paper we try to explain background of otherness and excommunication in the Islam world. It is elucidated that at the beginning the range of atheism and other definition was so narrow and restricted to Combat Unbelievers, but along with development of Salafi thoughts and using external factors, not only it was extended but it was turned into a tool for eliminating rival identities.
