Rereading and interpreting the ideas of leading Muslim thinkers
Faezeh Hajihosseini; Mustafa Zali
Abstract
In Farabi’s philosophical framework, theoretical virtue constitutes the foundation of the four cardinal virtues, with moral virtue occupying a central role. However, acquiring moral virtues depends on human agency, as actions performed unintentionally are not considered virtuous. Moreover, the ...
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In Farabi’s philosophical framework, theoretical virtue constitutes the foundation of the four cardinal virtues, with moral virtue occupying a central role. However, acquiring moral virtues depends on human agency, as actions performed unintentionally are not considered virtuous. Moreover, the attainment of primary intellectual principles necessary for theoretical virtue is not universally within human control. Consequently, achieving virtue appears inaccessible to all individuals.Using a descriptive-analytical method, this study examines the different types of virtue in Farabi’s philosophy, highlighting the foundational role of theoretical virtue and exploring whether moral virtue can be attained despite its dependence on theoretical virtue and the involuntary nature of acquiring its principles. The analysis focuses on innate disposition (fitra) and the Active Intellect as key obstacles to universal virtue. Natural differences in innate disposition and in individuals’ capacities to engage with the Active Intellect indicate that virtue cannot be achieved solely through personal effort. To address these limitations, Farabi proposes a political solution: the establishment of a virtuous city governed by a ruler of high theoretical and practical virtue. Through education, training, and legislation, the ruler can guide citizens toward moral virtue. Education transmits theoretical concepts via persuasive and imaginative discourse, while training cultivates virtuous behavior through practice and reinforcement. This civic and political framework enables the attainment of moral virtue and varying degrees of happiness, compensating for natural disparities among individuals without eliminating them.
Intellectual, historical and civilizational traditions of Muslim social thought
Mustafa Zali
Abstract
A recent, relatively common conception of the expediency in the Islamic Republic's governance experience is the secular one. According to this conception, the formation of the expediency requires going beyond the existing capacities of Shia jurisprudence and recognizing the common secular reason in the ...
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A recent, relatively common conception of the expediency in the Islamic Republic's governance experience is the secular one. According to this conception, the formation of the expediency requires going beyond the existing capacities of Shia jurisprudence and recognizing the common secular reason in the governance. Contrary to this approach and in response to it, this article argues this concept arises from a problem expressible in a jurisprudential framework: the separation between the domain of the government and the domain of interpersonal interactions, the refusal to infer relations regarding the government from legitimate contracts in the domain of individual interactions, and ultimately the priority of the first over the second in the cases of conflict. So, the regulation of property limits, environmental protection, and in general, the preservation and protection of the interests of Islam, cannot be inferred from the rights and powers related to interpersonal relations; Rather, the government in this sense is a condition for the realization of rights related to interpersonal relationships. Therefore, this conflict can be formulated in the form of conflict between private and public rights and the priority of the latter over the former, considering the purposes of Sharia; The distinction between public and private right is necessary for the concept of government, which neglecting it leads to the refusal to infer the government and its affairs from jurisprudential evidences and ultimately leads to a secular interpretation of government.
Mustafa Zali
Abstract
During the Golden Age of Islamic civilization, a form of Islamic knowledge emerged as Muslims encountered Greek sciences. One of the crucial topics in the context of Western humanities and the Islamization of science today is revisiting this experience and understanding how Islamic knowledge came into ...
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During the Golden Age of Islamic civilization, a form of Islamic knowledge emerged as Muslims encountered Greek sciences. One of the crucial topics in the context of Western humanities and the Islamization of science today is revisiting this experience and understanding how Islamic knowledge came into being. In addressing the question "How is Islamic science possible?", referring to this historical background leads to a new approach. Islamic philosophy stands as one of the enduring and successful experiences of Muslims, continuing as a long-standing tradition to this day. Ibn Sina (Avicenna) can be considered a prominent philosophical figure of Islamic civilization during its golden centuries. Reviewing his philosophical system can demonstrate the evolution of Muslim understanding of Greek philosophy and their innovations within it. In Ibn Sina's philosophical system, we encounter new concepts and changes in the meaning of traditional concepts, indicating the emergence of a new paradigm. Key concepts in his wisdom system include: The efficient cause as the creative cause Essential contingency as the criterion for needing a cause The distinction between existence and essence in contingent beings These concepts are considered novel compared to Aristotelian philosophy. This article reviews some new concepts in the Avicennian wisdom system and demonstrates how Ibn Sina, with his understanding of Greek philosophy, attempted to establish a new philosophical system. This new system is rooted in religious beliefs, and the creation and modification of concepts would not have been possible without a religious perspective. In essence, Ibn Sina draws the subject matter of his philosophy from the Greek world. However, with his unique genius, he reinterprets Greek philosophy within the framework of religious teachings, giving it a religious form referred to as Islamic philosophy.
