Spektrum Iran

Abstract Traditionally, three dominant perspectives shape the role of justice in international relations theories. Realism rejects the relevance of normative principles, emphasizing power politics and the anarchic international system. Cosmopolitan egalitarianism envisions a global order where individuals, not states, are the primary moral actors, advocating universal principles of justice. In contrast, cultural relativism is skeptical of universal moral standards, arguing that cultural beliefs should be understood within their specific contexts. In The Law of Peoples, John Rawls offers a middle ground between realism and cosmopolitan egalitarianism while avoiding cultural relativism. He emphasizes justice between societies while respecting their distinct identities and political autonomy. Rawls proposes a principled framework based on justice, cooperation, and shared moral commitments, balancing power dynamics with universal norms while acknowledging cultural pluralism. This article first examines Rawls's political conception of international justice as a foundation for global peace, then explores his vision of a decent Muslim society as a key partner in promoting international justice and peace.

Abstract Today, many wars and acts of violence are carried out in the name of Islam and with Islamic motivations, partly due to the invalidation of other religions. This article seeks to understand and analyze Islam's perspective on other religions and to determine how this view contributes to peace and coexistence. The main question of this article is: What are the peaceful foundations of Islam's view on other religions? In this article, Islam refers to both the Quran as well as the prophetic tradition, both serving as the main references and arguments. Three significant peaceful foundations of Islam's outlook towards other religions and their followers are discussed: the non-compulsory nature of religion or specific beliefs, the acknowledgment of individuals’ right to practice their own faith, and the distinction between truth and reality as a theoretical framework for understanding certain Quranic verses. This research employs two methods: Qualitative content analysis and foundational research. The results indicate that the perspectives of the Quran and the prophetic tradition on other religions are enlightening and realistic, providing no justification for violence but a solid basis for peace and coexistence.

Abstract One intellectual approach to Peace-Oriented thoughts in the Islamic Republic era is the religiously oriented peace thought, which examines the concept of peace from the perspective of Islam. Thinkers in this school of thought, addressing the roots and contexts of discord and socio-political violence in society, draw upon Islamic texts, including Quranic verses, the Prophet's practices, and the sayings and traditions of Shia Imams, to advocate and prescribe peace, coexistence, tolerance, and forbearance for individuals and socio-political groups. This study, utilizing a theoretical framework and layered methodology in thought analysis, aims to identify these thinkers and their views, encompassing problem identification, proposed solutions, and dimensions rooted in a religious Peace-Oriented approach. The issues raised by religious Peace-Oriented thinkers can be categorized into several themes, including: political disputes and conflicts among individuals and groups, militant interpretations of Islam, application of certain jurisprudential rules to justify killings, official religious interpretations, ideological extremism, infiltration of pre-Islamic tribal violence into Islamic culture, epistemological confusions in understanding religion, and misguided and sanctified ignorance of religion. To address violence and establish peace and peaceful coexistence in society, these thinkers have proposed solutions such as unity, religious democracy, application of war and peace principles based on Shia teachings, pluralism, the proposal of faith-based and monotheistic peace, development of peace theology, and ten epistemological distinctions in understanding religion.

Abstract This article explores the universal messages of peace articulated in the works of two seminal Persian poets, Jalal ad-Din Muhammad Balkhi (commonly known as Mawlana or Rumi) and Hakim Abul-Qasim Ferdowsi, highlighting their significant contributions to global discourse on peace. Through a thematic analysis, the study contrasts Rumi's focus on inner peace and self-awareness with Ferdowsi's emphasis on social justice and the moral responsibilities of leadership. Rumi's mystical poetry advocates for personal reconciliation as a prerequisite for achieving harmony with the universe, emphasizing love and understanding as essential pathways to peace. Conversely, Ferdowsi's epic, the Shahnameh, presents peace within the context of collective identity, where just governance and moral integrity are vital for societal harmony. Both poets' messages resonate across cultures, emphasizing unity, empathy, and the enduring relevance of their teachings in contemporary conflict resolution efforts. This research underscores how Rumi and Ferdowsi's reflections on peace offer vital insights for fostering dialogue, tolerance, and coexistence in a world increasingly marked by divisions. Additionally, their works serve as historical lenses through which we can understand human experiences during their respective periods—Rumi during the turmoil of the Mongol invasions in the 13th century and Ferdowsi amidst the Arab conquest in the 11th century. The findings of this analysis will elucidate how their interpretations of peace convey universal messages that remain relevant in contemporary discussions on conflict resolution and coexistence. Ultimately, this study positions Rumi and Ferdowsi as instrumental sources in shaping Iran's global historical image while underscoring their enduring soft power within the Iranian cultural sphere and beyond. By critically examining their contributions within a broader Persianate framework, we can appreciate their lasting impact on both regional identities and global cultural dialogues.

Abstract Interactions among Islamic countries, marked by competition over diverse issues and varied interpretations of Islamic texts, have historically led to significant contention among Muslims. This discord has manifested in numerous forms, including violent confrontations among groups identifying with Islam. Most disputes within the Islamic world are driven by religious factors, primarily arising from diverse and sometimes contradictory interpretations of Islamic teachings. This research aims to address the question: How do peace and violence approaches in Islam emerge? By examining behaviors within social systems, we recognize that these systems operate within three-dimensional frameworks based on information and exhibit chaotic behaviors. This study employs the quantum flow of information from a chaos perspective. Findings indicate that violent behaviors arise from three primary interpretations: narrational, theological, and jurisprudential. In contrast, peace-oriented behaviors emerge from philosophical, ethical, and mystical interpretations of Islam. The variability in these approaches is attributed to differences in internal patterns of openness and aggregation concerning information, stemming from diverse interpretations within the quantum flow of information.

Abstract Iranians have had to adopt various political approaches in their interactions with Western governments in their modern history due to the colonial powers' military presence and political influence. One of these major and dominant approaches was adopting a friendly policy and peaceful relations. This study examines the role of pacifism and the peaceful political behavior of Iranians towards major Western powers, addressing why, despite violent encounters with the West, Iranians continued to engage in friendly and peaceful relations. This emphasis on establishing friendly relations and adopting a pacifist approach was pursued theoretically by intellectuals and practically by statesmen and politicians. The research findings indicate that Iranians sought a friendly relationship with the West to preserve their territorial independence, achieve political stability, and foster civil advancement and prosperity. The knowledge and technology of the West were deemed essential for industrial and civil progress, and friendly behavior from the West was necessary for political stability within Iran. Economically and militarily, the country could not confront the West, and any coercive policy from Iranian politicians led to an even more aggressive response from the Western powers.

Keywords: Iran, West, political relations, pacifism, peaceful behavior

Abstract Islamic feminism is a progressive movement aimed at securing women's rights in Islamic societies through the reinterpretation of religious teachings to align traditional values with contemporary ideals of justice and equality. Central to this movement is the principle of tolerance, a key aspect of pluralism, which enables peaceful coexistence among diverse intellectual currents, particularly within Egypt's socio-political context. This study investigates the relationship between Islamic feminism and tolerance, focusing on their social and political dimensions. Using the "chain method and Theory" the research identifies conceptual connections and discursive shifts that shape the evolution of Islamic feminism's thought. This method highlights the interplay and contestation of ideas between Islamic feminism and other ideological movements. The findings reveal that Islamic feminism’s emphasis on tolerance has facilitated cross-cultural and intersubjective dialogues, creating ideological linkages between secular and religious currents. This interaction has enriched the intellectual landscape and enhanced the capacity for reformist initiatives within Islamic contexts. By fostering new pathways for dialogue and critical discourse, Islamic feminism has strengthened the push for gender justice, enabling broader structural reform within pluralistic societies. The integration of tolerance as a core principle has generated opportunities for greater engagement between diverse discursive traditions, boosting the reformist potential of Islamic feminism. Ultimately, this approach positions Islamic feminism as a transformative force, contributing to the larger agenda of social and intellectual change within multicultural environments.

Abstract The first part of this two-part essay focused on Zarathustra's special position as the first founder of a religion. In this essay it is shown that through the work of Zarathustra polytheism was replaced by a radical monotheism. Zarathustra's work transformed a ritual religion into a book religion based on the Avesta. At the center of this is Ahuramazda, with whom the prophet and founder of the religion cultivated an almost friendly relationship through revelations. In addition, Zarathustra develops a new eschatology with a clear separation of a positive afterlife on the one hand and a concept of hell on the other. Man's actions in this world are the basis for how his post-mortem fate is judged in the afterlife. In addition, the essay looks at the conditions that make such a pronounced monotheism possible in the first place, as well as the dark sides that monotheism entails. Finally, Zarathustra is defined as the one who - alongside Akhenaten in Ancient Egypt - created this monotheistic variant for the first time and completely without foreign influence, which then even found its way into Islam via Judaism and Christianity.

Abstract This paper examines Al-Fārābī's concept of metaphysics. After providing an overview of Al-Fārābī's life and major works, the origin of the term and the various designations (Divine Science, First Philosophy, Wisdom, Theology) as well as the essence of metaphysics are presented. The study then focuses on Al-Fārābī's work On the Aims of the Philosopher (i.e., Aristotle) in Each Treatise of the Book Designated with Letters (i.e., the Metaphysics) (Fī Aġrāḍ al-Ḥakīm fī kull maqāla min al-kitāb al-mausūm bi-l-ḥurūf). A key aspect is the distinction between particular sciences and the one universal science. Finally, a brief reference is made to Al-Fārābī's attempt to establish the concept of the state on a metaphysical foundation. In the appendix, Friedrich Dieterici's German translation of Al-Fārābī's Treatise on the Intentions of Aristotelian Metaphysics by the Second Master is included.

Abstract Climate change is a global phenomenon that impacts all aspects of people’s lives worldwide, especially in developing countries, with many Indigenous peoples being disproportionately affected. This research focuses on how local communities are adapting to these changes through their actions. Using a qualitative approach, the study explores how culture and local perceptions influence coping strategies and adaptations to climate change among Indigenous 
communities, in two communities in eastern Iran. Data was collected through a combination of snowball and targeted sampling methods. A total of 47 individuals (35 men and 12 women) from the villages, along with organizational and local informants, participated in 33 individual interviews and four group interviews. The results revealed the formation of two subcultures in the villages due to geography and social connections. These subcultures influenced villagers’ responses to water scarcity caused by climate change. In North Baraan, villagers diversified income-generating activities, protected water resources, and demanded a share of village water from government agencies. In contrast, residents of South Baraan chose to migrate and engaged in conflicts over water sources with neighbors. In conclusion, it can be stated that the geographical location of a village and its culture of community participation play a significant role in shaping strategies to mitigate the impacts of drought and climate change.

Abstract When the Iranian sociologist Ali Shariati came to France in the early 1960s and received his doctorate at the Sorbonne, Paris, in 1964, he was confronted not only with Marxist ideas as a student of sociology, but also with the sociology of religion of Émile Durkheim. For Schariati, who had turned to religion and developed a revolutionary interpretation of Islam, Durkheim's sociology posed a major challenge in several respects. The French sociologist Émile Durkheim is not only credited with establishing sociology as a formal discipline in Europe, but also with giving it a scientific basis by adopting the methods of the natural sciences in the study of society. His methodology stems from positivism, a concept first introduced by the French mathematician and philosopher Auguste Comte (1798-1857). To a certain extent, Durkheim's positivism represented a ‘methodological challenge’ for Schariati, since he rejected everything metaphysical and religious as unscientific. Furthermore, Durkheim is also considered the founder of functionalism, which ultimately only appreciated religion in terms of its social function, which had to pose a problem for Schariati as a religious person for whom religion had a very special meaning. Another important point is that Durkheim believed he had discovered the original religion of humanity in his work Les formes élémentaires de la vie religieuse (‘The elementary forms of religious life’) in his study of totemism in an Australian aboriginal tribe, which was a real challenge for Schariati's thinking. In this article, the three important aspects of Durkheim's sociology of religion will first be briefly presented and the Iranian sociologist Ali Shariati will be briefly introduced to the German reader. Subsequently, Shariati's examination of Durkheim's sociology of religion will be illustrated on the basis of these points and his way of thinking will be highlighted. The results will be summarised at the end.

Abstract The concept of unity (the state of being one) or multiplicity (the quality of being numerous) of existence was one of the most significant philosophical concerns among Western and Islamic thinkers in the 17th century. This research, with the method of library research and referring to Islamic and Western philosophical works, seeks to find the points of commonality and difference between them, specifically Spinoza, the Dutch philosopher, and Mulla Sadra, the Muslim sage, about the unity of existence. Both thinkers considered the external multiplicity unreal and searched for a single truth behind the apparent multiplicity. However, they differ in expressing this unity. The most important difference between these two is in the identification and non-identification of the ultimate reality of the world. According to Spinoza, there is only one essence in existence, and the multitudes that appear in the world's objects do not have an independent truth, but we do not find any reference to the intelligence, reason and uniqueness of this essence, while a significant part of Sadra's philosophy is dedicated to the description of the perfection of the ultimate reality. These two sages have other points of difference and commonality in the subject of the unity of existence, which is mentioned in this article.