Saleh Hasanzadeh
Abstract
Feminist thought considers the whole truth of the human being to be limited to its body. Thus, by observing the physical differences between the two genders, it divides human beings into two different and even opposite groups: the man with superior physical strength, the principle of humanity; and the ...
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Feminist thought considers the whole truth of the human being to be limited to its body. Thus, by observing the physical differences between the two genders, it divides human beings into two different and even opposite groups: the man with superior physical strength, the principle of humanity; and the woman with physical weakness, a submissive and obedient of man. In this type of anthropology, the demand for equal rights seems justified if and only if any difference between the genders is rejected. While the Islamic worldview basically considers the truth of humans' existence to be its soul, neither its body nor the sum of its body and soul; Moreover, since the soul is free from any flaws of being male and female, there is no difference in the humanity of individuals. Gender grandiosity in feminist culture and the deprivations that women have suffered as a result have led them to deny gender. This paper aims to show that feminist teachings in the field of women and family are not compatible with the teachings of Islam, but this inconsistency does not prevent a comparative and objective study between two perspectives without value-laden judgment. Also, this paper, through library research and content analysis, analyzes some issues of the family institution with a focus on women from the perspective of Islam and feminism. The novelty of this paper, in addition to comparing the two perspectives, is to learn from the declining family in Western culture and to avoid the adaptation of destructive Western cultural elements and extremist feminism.
saleh hasan zadeh; haditheh soleymani
Abstract
The day when, once again, God's door of blessing was opened to His servants and Hara Cave was the host to the first divine verses and welcomed the Last Prophet (PBUH) and Gabriel, Mohammad, in his heart, received divine revelation and recited, "Read in the Name of your Lord Who created …" (The ...
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The day when, once again, God's door of blessing was opened to His servants and Hara Cave was the host to the first divine verses and welcomed the Last Prophet (PBUH) and Gabriel, Mohammad, in his heart, received divine revelation and recited, "Read in the Name of your Lord Who created …" (The Clot, verse 1). He did not know anything about these verses before, but then he recited them and was missioned to convey them to other people. However, how could it be possible for a people who have for years been accustomed to their ancestors' culture and manners to leave their tradition aside, in whole or part, and listen to the apostle of God and accept his words? How could the holy Prophet (PBUH) get his words across and accomplish his mission? Is this mission, as some orientalists claim, peculiar to a specific society, tribe or race or it applies to all people, everywhere and in all times? Is there any possible response to those who claim that the mission of the Prophet is limited to a certain time and place? The present paper is an attempt to address these issues and it arrives at the conclusion that Islam and the mission of the holy Prophet are not restricted or peculiar to a special group, but universal.
saleh hasan zadeh
Abstract
God, man, and the world are the three main axes of human thought. Throughout history, important questions have been raised about them and all humanity’s intellectual effort has been directed towards these goals and finding correct and appropriate answers to these questions. Among these, knowing ...
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God, man, and the world are the three main axes of human thought. Throughout history, important questions have been raised about them and all humanity’s intellectual effort has been directed towards these goals and finding correct and appropriate answers to these questions. Among these, knowing humanity is of special importance. In the teachings of the holy Qur’an, man, after God, has been considered the most fundamental subject. The sending of prophets and holy books has been done in order for humanity to reach its final happiness. By giving special direction to sciences and wisdoms involved in educating and guiding mankind, the Qur’an considers materialistic and secular sciences to be the main reason for mankind’s decline. Human sciences practiced today have the 17th century Western culture as their origin. The Western account of the concept of humanity is the product of these sciences. This account of humanity has reduced the goal of science to secularism and humanism. Human in the Qur’an is the “comprehensive universe”. The Comprehensive Universe can accumulate in itself the perfections of all plants, animals, and angels. It is in this light that mankind is “The Best of Creation”, and as a result God is “The Best Creator”. Accordingly, a complete understanding of mankind is only made possible by understanding God. Today many anthropologists, despite incredible progress in psychology and psychoanalysis and their related sciences, have admitted their inability to understand mankind and have talked about a “crisis in anthropology”. Wise anthropologists say that man has three important aspects: 1) the personal materialistic aspect, 2) the social life aspect and 3) the spiritual aspect. Those who consider merely the first aspect and believe in absolute freedom for man, even though this freedom may be harmful to him, are unaware of the wondrous character of man and have neglected the important aspects of his being. And thosewho consider the first two aspects and ignore the third one, create an atmosphere that is devoid of moral and spiritual values. In this paper we address the following issues: 1. Aspects of humanity from a Quranic perspective 2. Direction of science according to the Qur’an 3. The superiority of mankind presented in the Quranic model over that of Western Culture’s model
