درخت حوزه‌های تخصصی

All theories of political science and international relations are inevitably based on specific ontological foundations that one of the main sub-branches of their ontology is anthropology (history). However, anthropological foundations have been neglected in the evaluation of international relations theories (problem). Therefore, it seems necessary to strengthen the approaches interested in examining the anthropology of international relations theories in view of the conceptual gap in the background of this issue (background and necessity). Therefore, this question can be raised: How can the perception of human nature provide an Islamic basis for rethinking the intellectual approach of the main theoretical approaches in international relations (including realism and liberalism)? (Question). It seems that from the Islamic point of view, any stagnation and dogmatism in the absolute pessimistic or optimistic conception of human nature can be considered as a common weakness of idealism and realism in international relations (hypothesis). This article aims to provide a serious rethinking of the anthropological foundations of these two schools, as two major theoretical approaches in the analysis of international politics (goal). The present paper, within the framework of the non-theoretical approach, emphasizes an Islamic reflection on the anthropological foundations of the idealist and realistic paradigms (method). Understanding the difference between the anthropological foundations of the Islamic approach on the one hand and the realistic and liberal approaches on the other hand can be one of the results of the article (finding).

Abu Hamid Al-Ghazali is one of the most important thinkers of the Seljuk period in Iran. Ghazali’s Thought, based on his works, is very wide-ranging in various fields of religious sciences. At the beginning of his scientific life, he wrote a book entitled “Maqasid al Falasifa” (The Aims of Philosophers), but in the final period of his research, he wrote the “Tahafut al-Falasifah” (The Incoherence of the Philosophers) and joined the opponents of philosophy, in which he expressed the contradictions of philosophers. Consequently, many thinkers believe that he is not only against philosophy but also against reason, and as a result reach the conflict between reason and religion or the sharia of religion.This article examines the question of whether there is a conflict between reason and sharia in Ghazali's thought? Does al-Ghazali mean the philosophical views of philosophers only those that are incompatible with the Shari'a? And what should be done if there seems to be a contradiction? This article tries to address these questions by referring to Ghazali's intellectual works.

The distinction between "Religion" and "Religiosity culture and religious beliefs in the sensory and phenomenological perspective" has sociological significance and demonstrates a distinct pattern of sociology. The present study in the first section with critically approaches to the "Sociology of Religion" explains the inadequacy of its conceptual and perceptual organization in explaining sociological relationships of religion, with an emphasis on the inherently reductionist and methodological nature of this prevalent discipline. To this aim, the author explains that a "Correct understanding of religion - especially Islam - can be considered as a foundation that influences the existing understanding of sociology of religion" and examines the relationship between religion and society from a distinct perspective compared to the prevailing literature worldwide, highlighting the distinction of this approach compared to the intradisciplinary literature, which mainly involves an essentialist and fixed perception of religion and religious society in the dominant intellectual-religious traditions in the Islamic world. The author argues in this field with an "Ijtihadi" and "Intra-religious" approach about the combined and creative role of "Social Traditions of God" with "Faith and distinctive characteristics of Islamic spirituality" in constructing a new identity for society. By referring to the idea that "When people take steps towards God and the kingdomin a planned manner, they become closer to each other and a global community takes shape," it reaches a new level of religious and Islamic society. In fact, forming the institutions with common and distinct featuressuch as mosques, pilgrimage, and recently the Arbaeen of Imam Hussein (AS) in relation to the historical and glorious experience of the Islamic community in Medina shows that the Islamic society is a society established on justice and fairness, which follows its principles by creating sensitivity towards "Perceptive and Cognitive" levels, "Moral and Inclination" values, and "Behavioral and Action" aspects, within the framework of "Faith and Righteous Deeds."