Rereading and interpreting the ideas of leading Muslim thinkers
Fatemeh Nazari; Majid Zamani Alavijeh; Ahmad Fazeli
Abstract
This article examines the civilizational thought of Malek Bennabi and demonstrates how his critique of the foundational assumptions of Western civilization provides the groundwork for Islamic civilizational renewal. Bennabi argues that Western civilization presupposes a universal truth and regards the ...
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This article examines the civilizational thought of Malek Bennabi and demonstrates how his critique of the foundational assumptions of Western civilization provides the groundwork for Islamic civilizational renewal. Bennabi argues that Western civilization presupposes a universal truth and regards the civilization it has produced as the ultimate embodiment of that truth. By contrast, he maintains that truth is situated and communitarian: each ummah is endowed with a form of truth corresponding to its collective capacity, and no community may claim exclusive access to absolute truth. According to Bennabi, these communal truths are context-bound and contingent. He identifies a range of factors that condition and delimit truth, emphasizing in particular the dominant spirit of a people and the culture that permeates social life as the primary constituents of civilizational truth. This study adopts a comparative-analytical approach to examine Bennabi’s civilizational ethics and political thought. The research is based on library sources and employs thematic content analysis to extract core conceptual patterns from Bennabi’s writings. The findings indicate that Bennabi’s civilizational framework assigns Muslims the responsibility of constructing a distinctive civilization aligned with their own talents and dispositions. His ethical schema culminates in a form of communitarian deontology, in which moral obligation is conferred upon the moral agent by the ummah. Within this paradigm, war is valorized over peace, insofar as every civilization is required to engage in continuous struggle to preserve its identity. Moreover, Bennabi’s model entails the fusion of religion and politics, rendering ethics subordinate to religion and challenging the normative authority of Western human rights discourse. From this perspective, each ummah is entitled to construct a legal system consistent with its own civilizational ethos.
Rereading and interpreting the ideas of leading Muslim thinkers
Seyyed Mohsen Mollabashi; Faeze Kamali
Abstract
The emergence of diverse social and cultural challenges in Islamic Iran over many decades and centuries has prompted numerous thinkers - drawing on different theoretical perspectives and scholarly frameworks - to describe, analyze, and explain this profound and wide - ranging problem, as well as to propose ...
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The emergence of diverse social and cultural challenges in Islamic Iran over many decades and centuries has prompted numerous thinkers - drawing on different theoretical perspectives and scholarly frameworks - to describe, analyze, and explain this profound and wide - ranging problem, as well as to propose various solutions for its improvement. Among these thinkers, Ali Shariati stands out for his analysis of the issue through the lens of Muslim decline, an approach shaped by his sociological and historical education. In addressing the fundamental question of the causes behind the decline of Muslims, Shariati first identifies the distancing from true Islam as the central issue. He then examines the underlying causes of this deviation and its role in the deterioration of Muslim societies, before offering strategies for returning to authentic Islam. In his view, among the multiple causes contributing to this deviation, the transformation of Islam’s ideological foundation constitutes the most fundamental factor. Consequently, restoring Islam’s ideological essence is both the most challenging remedy and the foremost responsibility of intellectuals. The present study employs a library - based research method with the objective of systematically examining Shariati’s interpretation of the decline of Muslims, analyzing the causes and mechanisms of deviation from true Islam, and evaluating the solutions he proposes for reviving the ideological and transformative dimensions of the faith.
Intellectual, historical and civilizational traditions of Muslim social thought
yazdan hashemi; mohammad ali tavana
Abstract
The confrontation between Islamic and Western civilizations has several turning points: 1. the translation movement in the seventh century AD, 2. the outbreak of the Crusades from the late eleventh to late thirteenth centuries, and 3. the colonial era from the eighteenth century onward. This article ...
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The confrontation between Islamic and Western civilizations has several turning points: 1. the translation movement in the seventh century AD, 2. the outbreak of the Crusades from the late eleventh to late thirteenth centuries, and 3. the colonial era from the eighteenth century onward. This article examines the intellectual developments of the eighteenth century and beyond, as well as their effects on Muslim civilization. During this time period, the identity and lived experience of Muslims (Eastern, Islamic, and modern identities) were heavily influenced by the West; to the point where it sparked a tide of diverse thought patterns in Islamic societies. These schools of thought have developed in response to two major issues: first, modernity implies the abandonment or reinterpretation of religion, which necessitated the determination of religion’s position in the sociopolitical life of Muslims. Second, is secularization the prerequisite for development and progress, or, more philosophically, is the nature of development secular? What effect has confrontation with the West had on Muslim civilization, is the central query of the article. It appears that Muslims not only perceived and conceptualized each other (the West) differently, but also discovered distinct identities in another mirror. Faced with the West, various currents of thought have emerged in the Islamic world since the eighteenth century, which can be categorized into five distinct groups. 1) Following the Western direction; 2) Religious reform; 3) Nationalistic sentiments; 4) TraditionalismIslam; 5) Rethinking. In the era of multiculturalism, a rethinking approach based on critical acceptance rather than just confrontation or acceptance is one of the sensible ways to preserve the identity of Muslims. Consequently, reading the Islamic tradition and rebuilding its epistemological foundation, maintaining interactions in the field of needs without further rejection, and strengthening the foundations of understanding and thought can be a means of escaping the crises resulting from the confrontation between Islam and the West. The present investigation will employ qualitative content analysis.
Seyed Saeid Zahed Zahedani; Mohammad Hussain Jamalzadeh
Abstract
The essential needs of societies are provided through natural social organizations, called institutions. For instance, to create order and security and management of society, the institution of politics is formed. Every culture and civilization has its own style of management and discipline. Hence, every ...
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The essential needs of societies are provided through natural social organizations, called institutions. For instance, to create order and security and management of society, the institution of politics is formed. Every culture and civilization has its own style of management and discipline. Hence, every civilization has a political institution with its own structure. Modern civilization was formed and developed by abandoning the unseen reality and relying on the apparent reality (secularism) and trust in man (humanism). Its social institutions, including politics, were based on this. With the victory of the Islamic Revolution in 1979 and the emergence of Islam in a civilized perspective, it seems that new structures were given to social institutions, especially politics. The present article tries to estimate the structure of politics in the new Islamic civilization in a comparative study using the method of reviewing texts and discussing and consulting experts. The findings of this study show that the form of politics in these two types of civilizations are fundamentally different from each other; however, both may adhere to democracy. Modern civilization, based on humanism and attention to the profit and benefit of human beings, allows any kind of action, but Islamic civilization relies on divine lordship and tries to replace the system in politics with the importance of the link between the unseen and the visible. Divine to be present and current in different social levels.
malek shojaei
Abstract
Traditionalism is a current of thought in the critique of modernity, founded by René Guénon, Ananda Coomaraswamy and Frithjof Schuon, and Dr. Seyed Hussner. This article Review and critique the traditionalists' views on "science" in Islamic civilization, emphasizing the work of Dr. Seyyed ...
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Traditionalism is a current of thought in the critique of modernity, founded by René Guénon, Ananda Coomaraswamy and Frithjof Schuon, and Dr. Seyed Hussner. This article Review and critique the traditionalists' views on "science" in Islamic civilization, emphasizing the work of Dr. Seyyed Hosein Nasr as the most traditionalist thinker in the field. Philosophy and history is science. by showing the close connection that has been extracted between Dr. Nasr's Notion of modernism and His Meta-philosophy and his understanding of the relationship between science and religion in Islamic civilization, to formulate Dr. Nasr's special epistemological Approache, which in this article is referred to as " "religious hermeneutics of nature."In the following, while analyzing the principles and accessories of this position, Nasr's strategy in the field of facing new science is critisize . at the final step of this paper Nasr's views on the relationship between science and religion and modernity and its civilizational implications are criticized.
Rereading and interpreting the ideas of leading Muslim thinkers
Abstract
The present article analyzes and reviews the conceptual underpinnings of articulation and evidence from the Supreme Leader of the Islamic Awakening Forums . In the context of this research, a hybrid approach of linguistic and critical theory in the analysis of texts and the _HYPERLINK "http://en.wikipedia.org/wiki/Norman_Fairclough" ...
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The present article analyzes and reviews the conceptual underpinnings of articulation and evidence from the Supreme Leader of the Islamic Awakening Forums . In the context of this research, a hybrid approach of linguistic and critical theory in the analysis of texts and the _HYPERLINK "http://en.wikipedia.org/wiki/Norman_Fairclough" o "Norman Fairclough"_Norman Fairclough_ Laclau and Mouffe's discourse theory and dominate hegemonic discourse of Islamic awakening in the process has benefited . Analysis of texts and speeches showed that the geometry of the Supreme Leader of the Islamic awakening in them the knowledge that the evidence of the discourse , "Imam Khomeini (RA) symbol of Islamic Awakening" , "Islamic revival" , "The Palestinian issue is the core of the Muslim world " , " software movement and science " , " promotion of science in the light of faith" , "belief in millenarianism" , "social justice" , "religious democracy" , "Hawzahhaye Ilmiyya" , "fight against cultural invasion " and " arrogance " evidence organized around a central and focal point " to establish Islamic civilization based on religion , rationality , science and ethics " has been established.realm of social and political action with a broad range of local and regional dimension of the world.
Rereading and interpreting the ideas of leading Muslim thinkers
Iman Erfanmanesh; Gholamreza Jamshidiha
Abstract
This article tries to investigate the range and some features of scientific realism from the perspectives advocated by Sayyid Jamāl ad-Din Asad Ābādi. It applies grounded theory, documentary research method, and some interpretative and exploratory views. Sayyid Jamāl has tried to reveal the capacity ...
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This article tries to investigate the range and some features of scientific realism from the perspectives advocated by Sayyid Jamāl ad-Din Asad Ābādi. It applies grounded theory, documentary research method, and some interpretative and exploratory views. Sayyid Jamāl has tried to reveal the capacity of religious knowledge including modern world, using hermeneutics insight and Qurān’s concepts reason, knowledge, and Jihād in the Companionship of knowledge and religion is one of his epistemological principles. To Sayyid Jamāl, the necessity of practical utility of Islamic knowledge and Muslims’ attention to the other scientific approaches, as positivistic methods, can play a remarkable role for reinforcing the scientific dimension of Islamic countries, as well as reviving Islamic civilization. In the light of Sayyid Jamāl’s methodological and epistemological logic, it seems that a recommendation to adopt paradigmatic axioms of the scientific realism can be a useful way to apply religious knowledge and/or Quranic knowledge , in addition of some modern scientific and empirical methods. Furthermore, the pragmatic manner and praxis (a combination of belief and Jihād) is among the practical features of Sayyid Jamāl’s social Knowledge
