Religious Modern thinkers with different trends try to preserve religion’ s function in Modern world. One of this trends is textualism represented by scholars like Shahroor and Abdolali Bazargan, while another trend is intellectualism presented by scholars like Soroush, Shabestari and Nasr Hamed Abuzeid. Based on the analytical descriptive method, this research aims to analyze, compare and criticize the opinions of both texualist and intellectualist groups about revelation and detects their strength and weakness. The results show that intellectualist strategy for solving problems of revelation is not superficial in specific cases but is changing the religious fundamental views, while textualists consider revelation superhuman and try to solve its problems by case. Efforts for relative comprehension of revelation, setting of establishment of outside religious interaction with non-religious people and the principal solving of problem of implementing the penal laws of the Qur’ an in the Modern era are some advantages of intellectualism. In addition, eliminating the Qur’ anic law, providing for transcending its worshiping setting, and degrading the Qur’ an to a human mistakable book are some of disadvantages of the intellectualism. In contrast, further adaptation of the superhuman view of revelation to textual facts, non-transcendence of Qur’ anic law, and defense of non-conflict between revelation and science, are the strengths of the textualist approach while compelling interpretations of legislation and overcoming some challenging elements of the Qur’ an in terms of timeliness, without clarifying their place in the Modern world, is considered its weakness.

Iran’ s new historical conditions in the age of Qajar reign, having been caused by the Iranians’ confrontation with the Modern civilization, changed the perception of ideologues of the situation specially of the weakness and power of political sovereignty was gradually, proposing different models to exit the Qajar absolute monarchy from the position of weakness and inefficiency. However, finally, it was the idea of ‘ Constitutional Monarchy” which was converted into the final political project of Iranian political Modern thinkers to convert the absolute monarchy into the Modern state. By using historical research methodology and applying the causative and rational elaboration, this research is an attempt to tackle this question: “ Why did the idea of ‘ Constitutional Monarchy” became a practical strategy of Iranian political Modern thinkers allowing them to change Qajar independent empire into the Modern state? ” The results of this research show that the defeat of the plan to establish a regulated absolute monarchy, caused by different views and practices of the governmental administrators at Naseri and Mozafari ages, and effective oppositions of the traditional elements of the state and society against the upper reforms which are in agreement with Modern civilization models, and the trend of daily weakness of Qajar absolute reign at Mozafari age, all made the Modern thinkers who used to emphasize on the necessity of law to administrate the government at Modern age to move towards the model of Modern state resulting from the will of the nation and put forth the model of Constitutional Monarchy at public level as a final strategy to establish the Modern state.

The status of the learner in the educational system of human civilizations has received special attention. This issue is expounded in the context of great educationists' views or the educational prerequisites to the formal philosophical schools, and sometimes, in addition to the attention given to the new philosophical and intellectual schools, special attention is given to the political, social, cultural and economic foundations of the existing systems. Using a descriptive-analytical approach, this paper first investigates, the lifestyle of the learner in Modern Islamic civilization including the different educational aspects. Then, it makes explicit the views of contemporary western thinkers. The findings of the present research show that the progress and dynamism of the learner, as the cornerstone of education and which is consistent with the developments of the new age, is one of the concerns of these civilizations. Conversely, because there is difference between the theistic and human-based views of these two civilizations, they have differing views regarding the learner. Therefore, although the learner thinks that the scientific types of education in the two aforementioned civilizations are the same, they are entirely different is as far as beliefs, behavior and morals are concerned.

The idea of secularism in the Arab world has had different foundations, structures, theorists, reactions and functions. The present study examines the typology of secularism among the Arab world's thinkers through an analysis of five contemporary Modern thinkers and philosophers from the west to the east of the Arab world. The main question of the paper is what are the structure and the typology of secularism in the Arab world? In response to the research question, the article shows that, there are two orientations and structures in the Arab world about secularism. The first one is reactionary introversion or localism and the second one is Westernism extroversion in the Arab world. The reactionary introversion orientation considers the main cause of the Arab world's problems is receded from the original Islamic traditions, and considers secularism and Western values to be the cause of the destruction of the Arab world. This current is following kind of Islamic radicalism and dogmatic idea in political and social life in the Arab world. The second current by choosing the maximum support of secularism,is Westernism and considers the elimination of Islamic traditions from the political and social life as its’,main goals. Some thinkers have also chosen the middle way. The method of the present article is based on a qualitative analysis of the main texts of the five philosophers in the Arab world including Elmessiri, Al-Jundi, Abed Jaberi, Nasr Hamed Abu Zayd and Nassif Nasar.

Modernism is one of the most significant and informative books written in the field of literary theory and criticism. It is an easy-access, wide-ranging and efficient book that tries to explore different aspects of Modernism and its neighboring concepts. Despite its limited space, it has fully rendered the humongous burden of Modernism and demonstrating its various aspects. The book comprises an introduction and three main chapters. It starts off with a set of definitions for Romance, Realism, Modernism, and PostModernism. Childs endeavors to approach the discussion in a comparative light, particularly the comparison between Modernism and PostModernism in the introduction. The book is more concerned with the close analysis of movements in contexts and literary works rather than entangling with pure abstract definitions. The discussion about Modernism is accompanied by adjacent movements such as PostModernism and Realism and marginalized points are included as well. Instead of coming up with rock-solid definitions, Childs seeks to look for traces of each movement in the other and how these terms are overlapped and intertwined.

The sublime thoughts of Moulana are considered as the most illuminating manifestation of spirituality in the east and it is such pure spirituality which finds utmost importance in the world today where humanity is threatened by the materialism from every direction. In fact, the phenomenal talent and grand and heavenly thoughts and profound soul of Moulana has been the greatest treasure ever presented by any nation to the literature, culture, and civilization of the world to the extent that the illuminating light of his spirituality has captured the heart and soul of great thinkers and poets from all over the globe from Allameh Iqbal in the subcontinent to Professor Nicholson the famous English orientalist and commentator of Masnavi in the west. They are all under the influence of Moulana's profound humane thoughts. It is therefore the purpose of this article to illustrate instances of such influence particularly focusing on the mystics and literary figures of the subcontinent.

In this article, we try to investigate and compare the thought of the two intellectuals of two completely different cultures, an Iranian thinker and poet Saeb Tabrizi, a German thinker and philosopher Nietzsche. Nietzsche, with the predominance of the elements of Dionysius against the elements of Apollonius, opposed the intellect, and Saeb was also influenced by the style of Hindi and with such things as the expensive psychic reason; incompleteness; arrogance; weakness and disability; capturing; enchantment; controversy; Tragic in his poems. Nietzsche and Saeb were both heavily influenced by the tradition of Hindu Buddhism, and in this tradition the intellect was incapable of understanding the nature of reality and human life. To illustrate the similarity of these two thinkers, we divide the article into two parts. In the first part, we discuss Nietzsche's irrationalism, and in the second part we deal with irrationalism of Saeb, and in the section of the result we have evaluated this issue in the form of a diagram to these two thinkers. In this article we have tried to use the main sources of these two thinkers.

One of the terms attributed to women in the Qur’, an is the word harth. Verse 223 of Surah Al-Baqarah is one of the most important verses related to the issue of women, and the correct understanding of this verse has a significant impact on the representation of the Qur’, an’, s view on the issue of women and its fateful results. In the verse of harth, the special and exclusive role of women in multiplying the generation is mentioned by comparing women to harth. However, this has caused doubt and criticism of the legal system of the Qur’, an regarding the nature and status of women. In this verse, in order to "decorate speech and observe politeness", the word "harth" is used ironically to refer to the marital relationship. The purpose of this paper, which is descriptive-analytical, is to analyze the conceptual implications of the verse of harth and respond to the doubts and criticisms by relying on documents such as verse 223 of Surah Al-Baqarah, the existing interpretations of the mentioned verse and the Qur’, anic and narrative arguments, so as to prove true view of legal system of the Qur’, an about the nature and essence of women. Through a careful and comprehensive examination, it can be understood that what is mentioned in this verse is not only against women’, s rights, but also in the direction of supporting women’, s dignity. If you pay close attention to the different parts of the verse of harth, it does not indicate any difference in valuation between the two sexes, but it is one of the verses that discusses the value of a woman and what she is. This means that in the verse, attention is paid to the role of the relationship between men and women in having children.

Simultaneously with the constitutional movement and the change of the political system from (absolute monarchy to constitutionalism), the debate over the idea of equality became popular among the thinkers of this era. But the question is that what was the thinkers’ attitude of this age (constitutionalists and sharia seekers (Mashroehkhahan)) about equality? Based on the four categories of ontological meaning, dimensions, realm and scope of inclusion, the present article examines the perception of constitutional thinkers of equality. The method of the present article is text-based reading. The findings of the study are as follows: Constitutionalist religious thinkers such as Naini and Mahallati emphasized the legal (rather than natural) equality of the nation, including the equality of religious minorities and women in civil and social dimensions (rather than religious). And they recognized specifically political equality only for the wise men of the nation. Constitutionalist secular thinkers such as Akhundzadeh and Talibov, and moderate constitutionalist thinkers such as Mostashar al-Dawla and Malkum Khan at the same time emphasized the natural and legal equality of the nation in the civil, social and political dimensions in the public sphere. In contrast, sharia seekers (Mashroehkhahan) such as Sheikh Fazlullah Nouri, Ali Akbar Tabrizi, and Najafi Marandi believed in natural inequality (especially from a religious perspective) and saw the civil, socio-political equality of religious minorities and women as opposed to the inherent superiority of Islam.

This paper is to examine the hypothesis that in view of some Muslim's thinkers, every political system has been formed in the last period of previous political system by some of the usefulness competent simple - minded, truthfulness, bravery men. But after victory, these competent are contaminated to power corruption by themselves. They are also inclined to sociological and psychological backgrounds of despotism policies, luxurious, effortlessness. By the way, their government due to mentioned variables is inclined to old age and it is overthrown by another competent.