In the framework of critical theory, this essay explain the revolutionary evolutions in Arab countries of middle east and conclude that this evolutions have ISLAMIC coloration. And thus can be called ISLAMIC awakening. Arab world with rely on hidden cultural rationality in Islam criticize current ISLAMIC tradition and west fruition, and with use of the capacity of ISLAMIC emancipation, insurrect against dominant system.

Party and partisanship, in modern meaning, are new phenomena and, from the jurisprudence point of view, newly-emerged issues in ShaI’a community and culture. In religious THOUGHT, there are ambiguities, uncertainties and sometimes varied and even conflicting viewpoints concerning their acceptance or rejection.In elucidation of partisanship in ISLAMIC THOUGHT, it is either attempted to seek for its equivalent in the Qur'an and ḥadīth sources, the sīra of the Infallible Imams and the early history of Islam, or to regard party and partisanship as modern and newly-arisen issues and according to their positive and intellectual functions and due to the concomitance of religious law with intellect, to issue legitimacy license for this modern political phenomenon. Considering these two methodological frameworks – with preference of the second – the present paper first studies the status of party and partisanship in the Qur'an, and then discusses the viewpoints and arguments of the proponents and opponents of the religious legitimacy of partisanship and endorses the "moderate consent" viewpoint.

The influence of religion on culture is conceivable in two dimensions: the smaller realm is related to the appearances of civilization, such as buildings, monuments and customs and the larger area is related to the foundations of THOUGHT and the spirit governing civilization. The first realm is easily provable by reviewing the related resources and the second realm is more or less considered in the writings of theory makers of civilization. In the realm of Islam, the first area is needless of reasoning and arguments because of being evident. To prove the second realm we can use intellectual arguments in addition to historical experience. Islam, on both individual and social level, in order to improve the effectiveness factor of its teachings, and as a step toward the completion of its doctrine has linked them to the idealized models. Accordingly, Messianic teachings can play a role in shaping the spirit governing new ISLAMIC civilization through the drawing of achievable future. Such a drawing of future can be considered as a “perspective outlook” which is a linking ring of Messianism and new ISLAMIC civilization. The present paper has investigated this fact and at the end, in order to use this capacity, some suggestions have been presented.

One of the main questions concerning the status of art in Islam is whether there is a knowledge or thinking in Islam as the origion of the works of art. In other words, is there any artistic vision in ISLAMIC THOUGHT? If the answer to this question is negative, what can be said of the masterpieces of art from architecture to calligraphy in the world of Islam? However, if the answer is positive, there are following ambiguities which should be removed.1. True religious knowledge in Islam should be distinguished from the dogmatic ISLAMIC ideology.2. The traditional concept of art in Islam should be discerned and be differentiated from the new concept of art in the realm of aesthetics.

How is it possible to gain a better understanding of the past and present content of the ISLAMIC political THOUGHT and explain the Muslims’ opinions in a better way? Theorizing can be established at first by raising a question about the subject and the issues we want to understand better. This article by utilizing the ISLAMIC thinkers’ inter subjectivity teachings and the comparative method and also by referring to the diverse and scattered elements of these THOUGHTs, prominent in the intellectuals’ works and the THOUGHTs related to this discipline, has tried to gain a systematic understanding of ISLAMIC political THOUGHTs. Then the three pillars of Islam, namely, beliefs, ethics, and commandments, known as undeniable and certain concepts and considered as the sound and secure foundations, are used for a theoretical research in ISLAMIC political THOUGHT. So, in ISLAMIC political THOUGHT the political ethics, political jurisprudence, and political beliefs are considered as main pillars. Along with the brief explanation of these three, the hexangular interaction of them is identified and the influence of them on each other in the context of individuals’ life, society and government is theorized. Within each of these hexangular interactions some other subdivisions are identified and organized. The plurality of the subjects of each three packages and the hexangular interactions within the three frameworks of the true Islam, the Islam realized in the intellectuals’ mind, the Islam realized in the Muslims’ and statesmen’s actions, is led to the fact that the present theoretical research be flexible as a mode in the explanation of THOUGHT or its production. This research’s critical and liberating dimension of it is laid on the distance it considers between the Muslims’ existing situation and their ideal situation. So, identification of the ideal and pure objectives of true Islam is similar to the construction of “pure concepts” that can improve the research conducted on the discipline. Furthermore, this identification can be useful in the administrative policy makings in a way that every researcher or policy maker can understand what he is searching for within the hexangular interactions and epistemological packages and what will the probable influences be.

This article tries to explain and describe THOUGHT currents within the ISLAMIC awakening. Based on the findings of this research, ISLAMIC awakening is influenced by eight important currents each of which are divided into secondary currents. These currents have important differences in their viewpoint toward Islam, ISLAMIC laws, their fighting strategies and how to interact with other Muslims. Domination of each current in the process of ISLAMIC awakening may lead to different consequences for ISLAMIC world and Muslim ummah [nation]. Therefore ISLAMIC Republic of Iran as the flag-bearer of an important current in ISLAMIC awakening should precisely identify each current and adopt suitable strategies to reinforce currents that are intellect-oriented, unity-oriented and ijtihad-oriented.

Undoubtedly, as a decisive document of Islam, Quranic propositions are linked to the lives of individuals in society. Throughout history, ISLAMIC thinkers have turned to the Qur'an according to the needs of communities and individuals. Social interpretation is one of the most critical interpretive approaches. The present study aimed to explain Ayatollah Khamenei's interpretive THOUGHTs in the book "Outline of ISLAMIC THOUGHT in the Qur'an " about Vilayat. His remarks are considered a prelude to the Alawite rule in the ISLAMIC system and explain the Muslim community policy. This book is a collection of his lectures in 1353 in Mashhad, which have interpreted some verses of doctrinal concepts. The present study intends to investigate the issue with a descriptive-analytical method and based on library data. The results indicated that he uses simple language and understandable examples, proposes questions, avoids extensive literary, jurisprudential and theological discussions, emphasises the guidance of the Qur'an and emphasises the necessities of society, learns from history, and uses traditions and poetry in his narrative approaches.

The various aspects and values of the ISLAMIC civilization have been manifested in different sciences during centuries. The Muslim thinkers and scholars have always regarded Politics as a respected domain of knowledge and approached it via different perspectives. The main issue was about the statues of politics as a science and the question was about the place of it in the classification of sciences?Political issues such as the relationship of the ruler and other people were discussed in different branches of knowledge including ethics, mysticism and jurisprudences.There were many debates about different aspects and problems of politics but each science discussed them in its special way. Some of the important texts related to political issues from different branches of sciences are cited here and their common characters have been discussed and criticized in details.

The paper examines the teachings of Qura'n and the Sunnah and the views of a number of classical Muslim scholars with respect to the unity of mankind and its implications for integration of the world economy through increased specialization and division of labor and removal of restrictions on the free flow of goods, services, labor and capital. It then discusses the extent to which these teachings and views fit within the framework of the new Global Economy. It argues that the philosophy ingrained in ISLAMIC teachings and the writings of Muslim scholars consider the promotion of justice to be indispensable for achieving the desired integration of the world economy. the paradigm of the New Global Economy, unfortunately, lacks this commitment to justice. Hence the resistance to globalization. The author argues that Muslim countries should, nevertheless, support globalization, but should simultaneously struggle for the injection of justice in its paradigm. This will, however, not be sufficient by itself. They should also strive for introducing greater justice in their own economies and also adopt a number of measures that would help them meet successfully the challenges of globalization.