Mohsen Saboorian
Abstract
Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, ...
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Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, he had spoken of the evolutionary process of the Islamic revolution of Iran. In the five stage revolutionary process, we have crossed the first two stages successfully, namely the Islamic revolution and Islamic system-making, and are now in the third stage, that is the Islamic government. After that we will reach the stage of Islamic society and finally Islamic civilization. This paper is an analysis of lifestyle indicators in the evolutionary stages of the Islamic Revolution from the view of Ayatollah Khamenei. The indicators associated with the lifestyle are based on his public speeches. According to these indices, it could be a supplement of the incomplete part of the declaration of the second step of Islamic Revolution.
Hossein Kachooyan; Mohsen Saboorian
Abstract
It is now more than two centuries that social scientist, Orientalists, historians and Muslim thinkers had been paying special attention to Muqaddimah of Ibn Khaldun. Interpreters of Ibn Khaldun tried to classify his thoughts in some pre-existing categories, such as Platonic-Aristotelian philosophical ...
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It is now more than two centuries that social scientist, Orientalists, historians and Muslim thinkers had been paying special attention to Muqaddimah of Ibn Khaldun. Interpreters of Ibn Khaldun tried to classify his thoughts in some pre-existing categories, such as Platonic-Aristotelian philosophical and political traditions, Nationalism, or Comtian modern sociology. These classifications, not only dismiss the whole content of Muqaddimah, reducing it to positive Comtian sociology or a contribution to sciences of the medieval ages, but also disregard the structure of internal content of Muqaddimah, which itself objects to these readings to a great extent. In this paper we critically examined three well-known interpretations which overall considered epistemological, sociological and historical aspects of Muqaddimah. We then argued how one can interpret Muqaddimah in direct opposition with the original text. Seyed Javad Tabatabaei, in respect to his 'decline theory' of Muslims thought demonstrates the work of Ibn Khaldun as insufficient and incapable of forming major epistemological shift in Muslims though. In this regard, he names some historical points in the western thought and highlights lack of their counterparts in Muslims’ thoughts, a method we shall call 'reverse engineering of history'. Muhsin Mahdi and Taha Hussein, who are renowned world-wide, analyzed Muqaddimah from classical Islamic philosophy and Arabic nationalism points of view and shed light on some part of its truth in the cost of dismissing the rest.
Mohsen Saboorian
Abstract
There is a good exemplar of ‘Islamic science’ in the first centuries of the Islamic civilization. This science had at least two different features. First, it had a logical framework to testify that it is Islamic. Second, its being Islamic was, to some extent, spontaneous. Thinkers of Islamic ...
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There is a good exemplar of ‘Islamic science’ in the first centuries of the Islamic civilization. This science had at least two different features. First, it had a logical framework to testify that it is Islamic. Second, its being Islamic was, to some extent, spontaneous. Thinkers of Islamic golden ages, between 3rd to 8th centuries, were not fully aware of other civilizational forms, so, their own sciences were essentially Islamic. Farabi, among philosophers (al-Falasifa), and Ibn Khaldun, among al-‘Asha’ira, both engendered sciences which were religious in all aspects of anthropology, ontology, and epistemology. In this article, we focused on an important point in the thought of Farabi and Ibn Khaldun. That is, what is the difference between Farabi’s and Ibn Khaldun’s philosophical anthropology? And whether it is possible to have a synthetic Islamic science based on the anthropology of the two thinkers? To answer this question, we chose historical-comparative approach, to find the differences between the two approaches to a so-called Islamic science.
