Liberals claim that they do not impose any restrictions on the critique of ideas and institutions because any restriction in this area means restricting freedom of expression as one of the most important aspects and instances of freedom. Accordingly, in liberal discourse, insults to divine prophets are defended as an example of freedom of expression. The central theme of the book "Is Criticism Secular? " is related to the above discussion. This book contains articles written by two Muslim authors, Talal al-Assad and Saba Mahmoud, and criticizes the liberal view of criticism and its relation to freedom of expression. This article examines and critiques these views. Both Assad and Saba Mahmoud tried to recognize and reject the "dual rational argument" that puts Christianity, Secularism, rationality, tolerance, and freedom of thought and expression on one side, and Islam, fundamentalism, obedience, bigotry, and limitation of thought and expression on the other side. Assad emphasizes the violation cases that exist in the functioning and existing laws of modern societies. However, he should have taken a critical analytical approach to the perfectionism inherent in the views of Western thinkers, especially in liberal discourse, as a violation of the moral neutrality they claim. Mahmoud rejects the claim of separation of religion from politics by emphasizing modern discourse and underlines the bias of the Western critical tradition.

The discussion over a prominent thinker like Niccolo Machiavelli is like a neverending stream. The proportion of modern thought to Christianity and the intellectual evolution of Secularism have their origins in Machiavelli’s thought. The explanation of this proportion has been accompanied by kinds of incoherences to the extent that have put Machiavelli as the enemy of the religion or against that. Also Machiavelli’s use of religion as instrument is another reliable interpretation. That makes it ever harder to comprehend Machiavelli’s ideas. This article tries to indicate some kinds of identity between Machiavelli’s thought and Christianity which can result in the recognition of the meaning of Secularism and such intellectual evolution through the republican exegesis.

Renaissance in the westen countries led to the establishment of new theoretical and practical patterns. By development of the range and depth of these changes, Islamic countries were exposed to them and faced new questions. One of the most important questions is the position of religion and it’s relationship with the materialistic life of human or Secularism.Secularism is one of the word that has not been defined and translated correctly in Farsi, and has always been misinterpreted. As we know, perception happens through the experience, categories and definitions.Therefore the analysis of Secularism has found its importance.This essay studies the above mentioned definition in three parts: the first part indudes the study of the definition and the grounds of Secularism formation; the second part is the grounds of Secularism formation; the second part is the philosophical basis of Secularism; and the third part is the criticism of Secularism and the conclusion.

Les actualités de la laïcité en France et en Turquie nous incitent á réfléchir plus profondemént sur la place exacte de la laïcité dans les régimes politiques se déclarant démocratique. La mission de cette contribution serait donc de savoir queue place est réservée, dans un model laïque, pour la liberté religieuse et la démocratie. Mais, avant de répondre á de telles questions, il sera opportun de savoir quel est le sens exact de lalcïté.

Masnavi is of the most valuable moral mystical works of Persian literature which seeks to teach real life and the way to reach happiness. The emphasis in this book is not only on the ultimate perfection of creation and human resource collection, but also on the relationship of mutual quest for the good life of this world in itself. The purpose of this study is to investigate the extent and the representation of the world in this work. It also attempts to examine how and why Rumi tends to the world. This way, after explaining the concept of Secularism, all lines were categorized into several important areas including wisdom, moderateness, avoiding prejudice based on morality and without thinking of heavenly reward, and avoidance of blind imitation. Moreover, an important area is Secularism which is highlighted in this study. As a result, we found that Mowlana praised world since it is a means for reaching perfection. He described all areas of Secularism in four hundred bits directly and in the stories indirectly.

Historically, after the movement of constitutionalism (Mashrouteh), Secularism got engaged with Iran, but it was notattended as a problematic concern for the Iranian intellectuals. When Islamic Republic of Iran was established, everything changed and it turned into the focal point. So, many questions regarding theocracy, Secularism, humanism, happiness of mankind, and political Islam started to occupy the minds of many individuals. Of these concerns, some intellectuals tried to conceptualize Islamic Secularism. " Mansour Mirahmadi wrote "Islamic Secularism: A Critique on Muslim Intellectuals" trying to show incapability and incompleteness of their design and its inconsistency with logic of Islam theories and practices. Reviewing the book structurally and qualitatively, we mentioned its formal and conceptual problems.

The present article examines the social and cultural consequences of religious fundamentalism in Afghanistan. The main emphasis of the article is on the consequences of fundamentalism in the field of confrontation of the Afghan people with religion. The research method is a qualitative study that has been done using the interview technique. The Contributors are various educated groups, including professors, students, religious scholars, and journalists. The results have been tried to better understand this phenomenon by using the theory of analysis method and by drawing a paradigm model and narrative. According to the results, the most important social and cultural consequences of fundamentalism are: cultural conflict, cultural destruction and humiliation, hindering cultural development, promoting dogmatism, promoting social and ethnic violence and promoting gender discrimination. The most important consequences of fundamentalism in the field of religion and religious beliefs are: promotion of pessimism and despair of religion, reactionary Secularism, liberating experience, promotion of corticalism, apostasy and promotion of inherited religion. The core category of this study was "reactionary Secularism". A study of the causes of the spread of fundamentalism and its consequences in Afghanistan showed that the most important social consequence of this phenomenon in the field of religion and religious beliefs is reactionary Secularism. Since, according to many theories and researches, fundamentalism is a reaction to the marginalization of religion, fundamentalism itself has contradictions and contradictions that result in reactionary Secularism, and this extremism in itself produces extremism in the opposite direction.

Focusing on the relation between religion and state in general and between religion and politics in particular, the present article seeks to indicate that the process of the political philosophy in the west in the modern era –whose starting point according to the article is the political thought of Hobbes and Locke-is undergoing a development quite different from the ancient philosophy in essence. In other words, this article is an attempt to show that the division of the classic philosophy of the west has not merely been a matter of historical aspect. Rather, based on the reading that is presented for freedom and the relation of religion and politics in the modern philosophy, the modern state in the west is differentiated from the current of political thought and the way of its application in essence. Therefore, it seems that the process of the freedom seeking project leading to liberalism includes not only the features of freedom but modernity and Secularism. Referring to the views of two classic thinkers of the west i.e. Hobbes and Locke, the present article seeks to show this link in western liberalism explaining western liberalism with its two basic principles i.e. Secularism and western modernity.

Religion is a fertile context of meaning, regardless of whether it is monotheistic or non-monotheistic, it is one of the most fruitful, meaningful and influential systems that human beings have been experiencing and have never been able to ignore it completely. The present article seeks to theoretically examine the impact of religion (as a collective meaning system) on social integration and socio-political practices in the classic theories of sociology of religion (especially that of Weber, Durkheim and Simmel) and new readings of it. According to modern sociologists of religion such as Turner, Berger, and Lukman, the present epoch, is more a period of experiencing post-secular approaches or a return of the sacred to individual and social life than of secular ones. The main claim of these new theories (neo-Durkheimian approaches) is to consider religion as a key element of social integration and to emphasis on the immortality of religious meaning in the modern and postmodern world. What has now emerged as practical theology is a kind of practice-based religiosity and social and political activism that connects the individual as a citizen to a collective and sanctified meaning system.

Masnavi of Rumi is the most valuable moral mystical work of Persian literature which seeks to teach the real life and show peoplethe way of being happy. Although the emphasis in this book is on the ultimate perfection of human and creation resource, but in a mutual relationship, it quests for the good life in this world. The subject of this research is that the world and its manifestationshow and from what perspective have beenre presented in this work. For this purpose, classifying the stories that have Secularism components, we investigated the concepts and segmented them on the basis of the considered measures.It also attempts to examine how and why Rumi shows tendencies to the world. So doing, after explaining the concept of Secularism, all lines of Rumi's Mathnavi in several important areas of the manifestations of Secularism, that is, wisdom, tolerance, avoiding prejudices based on morality and not thinking of heavenly reward and avoidance of blind imitation have been investigated and those stories which have explored the idea have beenmademore prominent with the aimof clarifying Maulana’s look at the world and its manifestations. As a result, we found that Maulana validatedworld because it is the way to heaven and perfection, but contrary to the many of researchers, Mulana has no negative point view to the world, but he emphasizing on making use of them, directlyand indirectly described in the stories containing four hundred bits, all areas of Secularism to reach the ultimate goal of creation.