Islamic Tradition

Order and security and their dimensions in Islamic verses and tradition are individual and social necessities being in the center of the true religion of Islam’s attention. Order and security are interdependent. Security comes as a result of order, and with security, order continues. God has created human beings and knows everything about their inner and outer needs, therefore, he is aware of the order and security man needs to reach peace and tranquility. Thus, we should search for the characteristics of the secure society, in the discourse of God and his Prophets and Imams. This article is going to explain the ideal order and security of man in the Quran and Islamic tradition and the life style of innocent Imams (A. S.) employing descriptive-analytical method.

In the present paper, “Self” and “other” and their relation have been questioned. 7 types of political confrontation between self and other and, in a wider scope, between “our” culture and “their” culture are perceivable: conquest, conversion, assimilation and acculturation, partial assimilation: cultural borrowing, liberalism, conflict, and dialogical engagement. The first six were dominant in political history of humankind. But the last type is the only appreciated one that provides the path of development and progress in the shadow of peace and security.Findings of this article show that although the dialogical engagement is not the dominant type, there are some prominent and obvious cases in the Islamic heritage. Scientific contestation of Imam Sadeq and Imam Reza (PBUT), the believers of other religions and even atheists as well as the encounter of Abū al-Rayhān Muhammad ibn Ahmad al-Bīrūnī and Indians in his everlasting book, India are examples of dialogical engagement.

Political rights are one of the achievements of modernity that emerged in the realm of Iranian political thought concurrently with the Constitutional Movement and have been recognized as one of the components of the modern state in Iran through an evolutionary process. This article examines the historical and intellectual contexts of Iranians' confrontation with the issue of political rights on the threshold of modernity. The main question is why and under the influence of what factors were modern political rights proposed in the Iranian-Islamic tradition as a suitable strategy for transition from traditional order to the modern one. This research, utilizing Alasdair MacIntyre's perspective and referring to the documents and writings of the Constitutional Revolution era, descriptively and analytically explains the transition of the Islamic intellectual tradition based on the people's political rights. The article argues that on the threshold of constitutionalism, a combination of intertwined political crises (despotism and dominance of Western powers) and economic crises (poverty and societal backwardness), alongside the Iranian people's familiarity with new political concepts and institutions, resulted in epistemological crisis of the tradition, thereby facilitating the transition to a new political order. Indeed, the acceptance of the rights and political freedoms, and the establishment of a new political order grounded in these principles, has been regarded as an idea to overcome the epistemological crisis of the Islamic tradition, particularly in the absence of a local alternative or the inability to realize one.