Rereading and interpreting the ideas of leading Muslim thinkers
Fatemeh Nazari; Majid Zamani Alavijeh; Ahmad Fazeli
Abstract
This article explores the civilizational thought of Malek Bennabi and demonstrates how his critique of the foundational assumptions of Western civilization lays the groundwork for Islamic civilizational renewal.Bennabi contends that Western civilization presupposes a universal truth and views the civilization ...
Read More
This article explores the civilizational thought of Malek Bennabi and demonstrates how his critique of the foundational assumptions of Western civilization lays the groundwork for Islamic civilizational renewal.Bennabi contends that Western civilization presupposes a universal truth and views the civilization it has built as the ultimate manifestation of that truth. In contrast, he argues that truth is situated and communitarian—each ummah is endowed with a truth specific to its collective capacity, and no group may claim exclusive access to absolute truth. These communal truths are context-bound and contingent. Bennabi identifies various factors that condition and delimit truth, pointing in particular to the prevailing spirit of a people and the culture that permeates them 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-based sources and uses thematic content analysis to extract key conceptual patterns from Bennabi’s writings.The findings suggest that Bennabi’s civilizational framework imposes upon Muslims the responsibility to build a unique civilization aligned with their own talents and dispositions. His ethical schema leads to a form of “communitarian deontology” in which moral obligation is assigned by the ummah to the moral agent. Within this paradigm, war is valorized over peace, as every civilization must engage in unceasing struggle to preserve its identity. Moreover, Bennabi’s model necessitates the fusion of religion and politics, rendering ethics subservient to religion and undermining the normative authority of Western human rights. Each ummah, in this view, is entitled to construct a legal system consistent with its civilizational ethos.
Rereading and interpreting the ideas of leading Muslim thinkers
Hadi Salehi
Abstract
The concept of alienation, despite the coherent and shared semantic framework employed by various thinkers in its explication, exhibits significant ontological diversity and plurality, with disagreements persisting regarding its "essence." Nevertheless, these thinkers utilize this concept to critique ...
Read More
The concept of alienation, despite the coherent and shared semantic framework employed by various thinkers in its explication, exhibits significant ontological diversity and plurality, with disagreements persisting regarding its "essence." Nevertheless, these thinkers utilize this concept to critique the existing state of affairs and articulate an ideal condition. Whether the criticized condition arises from a materialist contradiction between two classes or groups or remains confined to a discursive framework determines the idealist or materialist foundation of alienation.In a broad classification, Søren Kierkegaard, Hegel, Ludwig Feuerbach, and Max Stirner—alongside nihilist thinkers (such as Nietzsche and Stirner) and existentialists (like Sartre)—can be considered among those who have approached alienation from an idealist perspective. In contrast, Marx and Frantz Fanon have employed the concept within a materialist framework. Among revolutionary thinkers, Shariati extensively utilized the concept of alienation. However, the present author argues that Shariati’s thought incorporates both materialist and idealist dimensions in defining alienation. This, at times, coupled with Shariati’s methodological ambiguities, has led to a misunderstanding of the concept or, at the very least, a lack of theoretical coherence in his definitions.The materialist dimension of alienation in Shariati’s thought pertains to cultural alienation and the issue of assimilation into a foreign culture. A probable reason for this is the conspicuous boundaries of material antagonism between indigenous and foreign cultures. The dominance of dependency and self-sufficiency discourses—and, in their Iranian iteration, the theme of "return to the self"—serves as an indication of these clearly demarcated boundaries. In contrast, the lines of class and material antagonism within Iranian society remain ambiguous due to the underdeveloped class structure and civil society in Shariati’s contemporary Iran. It is in this dimension that Shariati’s views on alienation assume an idealist form.
Rereading and interpreting the ideas of leading Muslim thinkers
seyyed zakariya mahmoudiraja; seyyed mohsen Ale sayedghafur
Abstract
This article adopts a critical approach to the contemporary crisis of Islamic identity, arguing that the simultaneous spread of takfiri discourse and the advance of secularism—two sides of the same coin—have fundamentally weakened the foundations of solidarity, legitimacy, and religious identity ...
Read More
This article adopts a critical approach to the contemporary crisis of Islamic identity, arguing that the simultaneous spread of takfiri discourse and the advance of secularism—two sides of the same coin—have fundamentally weakened the foundations of solidarity, legitimacy, and religious identity in Muslim societies. The central focus of the study is twofold: first, a rigorous examination of the discursive mechanisms and crisis-generating dynamics of takfiri movements; and second, an analysis of the unifying potential embedded in the thought of Sheikh Mahmoud Shaltout as an effective counter-strategy.The methodology integrates critical discourse analysis with Thomas Spragens’ four-stage model of crisis, systematically mapping the development and continuity of the present dilemma. The first stage diagnoses the crisis of identity as an outcome of the dominance of takfiri discourse and religious exclusivism, which result in the fragmentation of communal cohesion and erosion of religious legitimacy. The second stage attributes the origins of this crisis to the prevalence of dogmatic, exclusionary, and othering approaches, along with a retreat from rationality and genuine inter-sectarian engagement. The third stage foregrounds Sheikh Shaltout’s reformist orientation, which champions sectarian rapprochement, rational dialogue, recognition of jurisprudential diversity particularly the formal acceptance of Shi‘a jurisprudence as a legitimate fifth school and an emphasis on shared doctrinal foundations. Finally, the fourth stage presents Shaltout’s ideal of a tawhidi (monotheistic) community unified by core tenets of faith.The findings demonstrate that overcoming the multifaceted crisis engendered by takfir and secularism requires a fundamental rethinking of the discourse of Islamic identity, and a genuine revival of rationality, unity, and the formal acceptance of sectarian plurality. This necessity is most compellingly articulated within the critical and reformist framework of Sheikh Shaltout’s thought.
Rereading and interpreting the ideas of leading Muslim thinkers
Mohsen Amin
Abstract
During the Second Pahlavi era, the Qom Seminary faced unique challenges. Ayatollah Borujerdi assumed dual responsibilities: preserving and expanding the heritage of the newly established seminary, while also responding to the non-religious and anti-religious policies of the Pahlavi state and its allies. ...
Read More
During the Second Pahlavi era, the Qom Seminary faced unique challenges. Ayatollah Borujerdi assumed dual responsibilities: preserving and expanding the heritage of the newly established seminary, while also responding to the non-religious and anti-religious policies of the Pahlavi state and its allies. Applying the method of historical sociology, this study explores the approach of Shi'i authority in relation to state policies and the actions of other political and intellectual forces by analyzing Borujerdi’s speeches and conduct within the broader context of socio-political developments. Findings indicate that Borujerdi adopted a dual strategy. Domestically, through a policy of “reminding and negotiating,” he positioned himself as a representative of the religious institution vis-à-vis other forces. Transnationally, by advancing the strategy of Ummatism, he consolidated Shi'i authority within the broader Islamic community and reinforced his domestic influence through international connections. His national and transnational initiatives effectively countered the competing projects of “Iran without Islam” and “Iranian Islam,” thereby contributing to the convergence of Iranians around Islam as a central pillar of national identity.
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 ...
Read More
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.
Rereading and interpreting the ideas of leading Muslim thinkers
Hossein Ebrahimi; Abbas Keshavarz Shokri
Abstract
Mysticism, as a profound spiritual school and a key movement within Iranian culture, has played a significant role in the political and social developments of Iran. The Islamic Revolution was not merely a political upheaval but a spiritual awakening and an inner transformation in which mystical and philosophical ...
Read More
Mysticism, as a profound spiritual school and a key movement within Iranian culture, has played a significant role in the political and social developments of Iran. The Islamic Revolution was not merely a political upheaval but a spiritual awakening and an inner transformation in which mystical and philosophical dimensions were manifested. Understanding the relationship between mysticism and the Islamic Revolution enables a more comprehensive grasp of the Revolution’s various dimensions and its impact on the Shia community and Iranian society. Seyyed Morteza Avini, as one of the intellectual elites of this period, addressed this phenomenon from a deep mystical perspective. This article examines Avini’s approach to the Revolution through the lens of mysticism and religiosity, showing how this framework enriches our understanding of the Revolution and its message. The theoretical foundation of the study is rooted in mystical thought. Avini considered the Revolution a manifestation of divine love and a quest for truth, wherein people returned to their essence and sought to realize divine values. The study employs an analytical-descriptive method, drawing on three of Avini’s works—A Beginning at an End, Snails Without a Home, and Governance of the Wise. Through textual interpretation, this research identifies connections between mystical ideas and the Revolution. The findings reveal that Avini’s mystical approach not only distinguishes the Islamic Revolution from other global revolutions but also emphasizes inner transformation, monotheism, the interplay between love and reason, and divine encounter. For Avini, the Revolution transcends political change, constituting a spiritual journey and mystical ascent. He outlines stages of mystical ascent in politics—self-awareness, migration, struggle, and guardianship—suggesting that the Revolution is an opportunity for returning to one’s essence and achieving a deeper understanding of life’s meaning and purpose.
Rereading and interpreting the ideas of leading Muslim thinkers
Sadegh Akbari Aghdam; Shahla Bagheri; Seyed Saeid Zahed Zahedani
Abstract
This study examines the foundational requirements for cultural governance in the Islamic Republic of Iran from the perspective of Ayatollah Khamenei. Employing a qualitative approach, the research utilizes thematic analysis of the Supreme Leader’s statements on culture and cultural governance. ...
Read More
This study examines the foundational requirements for cultural governance in the Islamic Republic of Iran from the perspective of Ayatollah Khamenei. Employing a qualitative approach, the research utilizes thematic analysis of the Supreme Leader’s statements on culture and cultural governance. The purposively selected corpus includes texts and speeches addressing cultural issues, governance, and related concepts. Findings indicate that the cornerstone of Iran’s cultural governance model is the popularization of Islamic culture, structured around two principal components: Islamic guidance of culture and public participation in cultural affairs. Five enabling requirements underpin this model: (1) optimal attitudinal and performance indicators, (2) cultural management, (3) cultural engineering, (4) cultural discourse-making, and (5) institutionalization of divine governance indicators, which encompass Islam-centered, people-centered, culture-centered, Imam-centered, law-abiding, justice-oriented, awareness-driven, responsible, unity-promoting, and dignified governance. The ultimate outcome is the personal and social elevation of individuals and society. This framework is recommended as a guiding macro-structure for cultural policymaking, contributing to the advancement of a new Islamic civilization.
Rereading and interpreting the ideas of leading Muslim thinkers
Moslem Taheri Kalkoshvandi; Zahrasadat Keshavarz
Abstract
The present article aims to examine the position of Arabism in the interpretive encounter with the Holy Qur’an in contemporary Islamic thought by focusing on three prominent thinkers in this field. The study adopts a descriptive-analytical method. The literary approach to Qur’anic interpretation ...
Read More
The present article aims to examine the position of Arabism in the interpretive encounter with the Holy Qur’an in contemporary Islamic thought by focusing on three prominent thinkers in this field. The study adopts a descriptive-analytical method. The literary approach to Qur’anic interpretation represents one of the most influential intellectual movements in contemporary Arab thought. This approach was pioneered by thinkers such as Muhammad Abduh, Taha Hussein, Amin al-Khouli, Shukri Muhammad Ayyad, Bint al-Shati, and later developed by their students, including Muhammad Ahmad Khalafullah, Mahdi Allam, and Nasr Hamed Abu Zayd. The central claim of this movement is that the Qur’an is the greatest literary work that has immortalized the Arabic language. Consequently, the primary purpose of Qur’anic interpretation should not be viewed as the pursuit of understanding, guidance, or divine mercy for humanity. Rather, the Qur’an should be approached as a cultural phenomenon. This perspective reduces the status of the Holy Qur’an from a revealed book—traditionally regarded in Islamic civilization as an active guide for realizing humanity’s divine potential—to a cultural artifact that merely reflects the characteristics of Arab-Islamic civilization. It suggests that the study of this divine book is not a matter of faith, but rather a literary endeavor open to any Arabic speaker or anyone interested in the Arabic language. Accordingly, individuals are free to approach the Qur’an from their own standpoint and pursue their personal intellectual purposes. The main objective of this article is to explore the role of the cultural features of Arabism in the interpretive engagement with the Holy Qur’an and to critically assess the implications of such an approach.
Rereading and interpreting the ideas of leading Muslim thinkers
Seyed Mostafa Taherzadeh; Hadi Noori
Abstract
his study aims to reinterpret Mirza Malkam Khan’s legal reform project as presented in the Qanun newspaper, addressing whether his thought embodies hybridity or essentialism. It further examines the extent to which Malkam Khan’s ideas enable active resistance against colonialism. Employing ...
Read More
his study aims to reinterpret Mirza Malkam Khan’s legal reform project as presented in the Qanun newspaper, addressing whether his thought embodies hybridity or essentialism. It further examines the extent to which Malkam Khan’s ideas enable active resistance against colonialism. Employing an interpretive and fundamental research design with an interrogative strategy, the study applies postcolonial theory and utilizes the method of deconstruction for data analysis. Findings indicate that the binary oppositions within the text reflect an imitation of Western human experience. Malkam Khan perceives Iranian identity during his era not as pure but as hybrid; however, this hybridity is dominated by Western identity elements (11 instances) over indigenous traditions (3 instances), effectively requiring mere adaptation from the latter. Consequently, his legal reform project is grounded in a Eurocentric framework, limiting its capacity to foster active resistance against colonialism and Western cultural hegemony. An analysis of concepts such as the Adamiyat Project reveals the pervasive influence of essentialist thought in Malkam Khan’s legalism. The project’s fluidity proves insufficient to destabilize binary oppositions and their inherent hierarchies. Despite claims of reconciling Shari’a and progress, Malkam Khan ultimately aligns with Western stability, distancing himself from the "third space" and the creation of a novel hybrid identity.
Rereading and interpreting the ideas of leading Muslim thinkers
Mohammad Soheilsarv
Abstract
Cultural engineering is a systematic approach to understanding, regulating, and managing culture, representing a relatively new perspective in cultural studies. As articulated by Ayatollah Khamenei, this approach can serve as an effective strategy for advancing cultural development. The present study ...
Read More
Cultural engineering is a systematic approach to understanding, regulating, and managing culture, representing a relatively new perspective in cultural studies. As articulated by Ayatollah Khamenei, this approach can serve as an effective strategy for advancing cultural development. The present study aims to conceptualize and formulate the notion of cultural engineering based on Ayatollah Khamenei’s thought. Accordingly, the research addresses the question: What is cultural engineering, and how can it be analytically formulated in Ayatollah Khamenei’s view? This study employs a documentary method for data collection and content analysis for data interpretation. The findings indicate that, from his perspective, cultural engineering comprises five interrelated and inseparable components: supervision, guidance, growth, the nature of culture, and cultural construction. These components function within a cyclical and dynamic process. Cultural supervision refers to monitoring and safeguarding cultural processes; cultural guidance involves steering culture toward the overarching goals of the Islamic system; cultural growth denotes the intellectual and spiritual development of society; the nature of culture is understood as an endogenous, quality-generating movement; and cultural construction entails creating new cultural forms aligned with societal needs. By comparing Ayatollah Khamenei’s perspective with liberalist and socialist approaches, this study demonstrates that he offers an intermediate framework between complete cultural freedom and total cultural control. This approach preserves cultural liberties while, through intelligent guidance and supervision, directing culture toward the objectives of the Islamic system.
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 ...
Read More
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.
Rereading and interpreting the ideas of leading Muslim thinkers
Nematollah Karamollahi
Abstract
This article undertakes a critical rereading of Nasir al-Din Tusi’s conception of civil science, seeking to advance a layered and multidimensional understanding of "the social" through a descriptive-analytical approach. The study reveals that, within Tusi’s philosophical framework, civil ...
Read More
This article undertakes a critical rereading of Nasir al-Din Tusi’s conception of civil science, seeking to advance a layered and multidimensional understanding of "the social" through a descriptive-analytical approach. The study reveals that, within Tusi’s philosophical framework, civil science - categorized under practical wisdom - concerns itself with conscious and voluntary human actions. Depending on the ontological origins of these actions, three distinct modalities of civil science may be identified. When human actions arise from the innate essence and nature of humanity, the resultant epistemological framework constitutes wise civil science, characterized by permanence, a reliance on demonstrative reasoning (burhan), and the production of the foundational stratum of social knowledge. When actions are grounded in the normative authority of prophets and Imams, religious civil science emerges, whose epistemic methodology is based on ijtihad. Alternatively, when human actions are shaped by social conditions and contractual arrangements, the resulting field of inquiry aligns with empirical civil science, which entails a pragmatic engagement with historical realities, the pursuit of collective interests, and the mitigation of harm. According to Tusi’s scientific-cognitive model, "the social" exhibits a dual-layered structure—comprising fixed and mutable dimensions—and social knowledge itself is conceived as a dynamic and processual movement across these layers.
Rereading and interpreting the ideas of leading Muslim thinkers
Tahereh Sharif; Ebrahim Barzegar; MohammadBagher Khorramshad,; Nafisesadat Ghaderi
Abstract
Civil friendship among human beings is a noble virtue, a prerequisite for human flourishing, and a defining characteristic present since the dawn of history. As Carl Schmitt asserts, the essence of politics lies in the friend-enemy distinction, inherently inciting conflict. In recent centuries, discourses ...
Read More
Civil friendship among human beings is a noble virtue, a prerequisite for human flourishing, and a defining characteristic present since the dawn of history. As Carl Schmitt asserts, the essence of politics lies in the friend-enemy distinction, inherently inciting conflict. In recent centuries, discourses of hostility have expanded within the Islamic world, with movements such as Wahhabism and jihadist-takfiri factions exemplifying this tendency. Given that conflict appears foundational and that one of the main responsibilities of politics is conflict resolution through friendship, this study aims to conceptualize and advance the idea of a "politics of friendship" in Iran and across Muslim societies. To this end, the thought of Khwaja Nasir al-Din Tusi—an influential thinker from the Islamic Golden Age—is revisited. Tusi emphasized love in political thought, considering it superior to justice, and offering great potential for grounding a politics of friendship. The findings suggest that Tusi's political philosophy can be adapted to contemporary contexts through a theoretical model of political and civil friendship. This model incorporates insights from Western thinkers such as Hannah Arendt and Jacques Derrida, as well as elements from the thought of Imam Khomeini.
Rereading and interpreting the ideas of leading Muslim thinkers
ghorban elmi; Sedigheh abriishamkar
Abstract
Abu Rayhan al-Biruni (973–1048 CE) stands out as one of the few Muslim scholars who approached religious studies with notable innovation. A distinguishing feature of his scholarship is his phenomenological method in understanding diverse religious traditions. Given the significance of examining ...
Read More
Abu Rayhan al-Biruni (973–1048 CE) stands out as one of the few Muslim scholars who approached religious studies with notable innovation. A distinguishing feature of his scholarship is his phenomenological method in understanding diverse religious traditions. Given the significance of examining his theological perspective—particularly within the framework of the phenomenology of religion—and the lack of focused research in this domain, the present study aims to explore his theological views and his method of engaging with various religions. Using a comparative approach, this research draws upon al-Biruni’s major works and his most significant contributions to the study of religion, alongside contemporary scholarship analyzing his perspectives. The findings suggest that al-Biruni’s religious approach closely parallels modern methodologies in the study of religion, especially in the field of religious phenomenology. He undertook a cautious and objective comparative analysis of religions, consciously avoiding bias. In his encounters with the "religious other," al-Biruni adopted an empathetic and non-judgmental stance, striving to understand each religion from the standpoint of its adherents. He viewed truth as a pluralistic concept, accessible to all of humanity, and regarded all religions as potential paths to salvation.
Rereading and interpreting the ideas of leading Muslim thinkers
somaye borzoo Isfahahni; roohullah shahidi; Ali Rad
Abstract
Sayyid Jamal al-Din al-Asadabadi was a prominent intellectual of the modern era, active during a period marked by foreign domination over Islamic lands and widespread socio-political upheaval among Muslim societies. His approach to Qur’anic interpretation signaled the emergence of a socio-reformist ...
Read More
Sayyid Jamal al-Din al-Asadabadi was a prominent intellectual of the modern era, active during a period marked by foreign domination over Islamic lands and widespread socio-political upheaval among Muslim societies. His approach to Qur’anic interpretation signaled the emergence of a socio-reformist paradigm—commonly described as contemporary, guidance-oriented, and educational in nature—which significantly influenced subsequent exegetes. This study aims to extract and analyze Qur’anic references and insights within Sayyid Jamal’s writings to reconstruct his vision of Qur’anic thought concerning the foundations of civilizational progress and the attributes of a reformed Ummah. Employing an analytical-descriptive methodology, the research demonstrates that Sayyid Jamal viewed the early Islamic Ummah as a model of spiritual and social excellence. He endeavored to revive this ideal by reinterpreting Qur’anic verses and identifying the key drivers of national advancement. The study ultimately proposes fifteen principles for achieving an ideal Ummah, classified into theoretical and practical dimensions. Central to Sayyid Jamal’s thought is the pivotal role of Qur’anic scholars and exegetes, who, beyond intellectual and theoretical competence, are called to active societal engagement. These scholars must first comprehend the pressing challenges facing their communities and then strive to address them across political, educational, and social arenas.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad nezhadiran; Rozhan Hesamghazi
Abstract
This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will ...
Read More
This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will explain the two distinct political and philosophical approaches that characterize Iranian intellectuals' responses to the dominance of Western culture and civilization in Iranian society, and evaluate and compare their strategies for addressing this situation. An analytical-comparative method has been employed in this research. By applying this approach, the study seeks to analyze the concept of Westernization in the intellectual literature of these two intellectuals and examine the relationship between their intellectual origins and intellectual frameworks, highlighting their fundamental distinctions. The main finding of this research indicates that the primary difference in the concept of Westernization between Al-Ahmad and Shaygan is rooted in their divergent philosophical and political approaches when examining the relationship between modern Western civilization and non-European civilizations. The general result reveals that Al-Ahmad's political and economic approach has led to a post-colonial interpretation of Westernization, while Shaygan's philosophical view, grounded in an ontological critique of modernity, has guided his perspectives toward post-modern attitudes.
Rereading and interpreting the ideas of leading Muslim thinkers
Mohammad Malekzadeh
Abstract
Shia and Sunni scholars unanimously emphasize the necessity of defending the independence of Islamic lands, a principle deeply rooted in Islamic jurisprudence, particularly in discussions on jihad. This issue has garnered heightened attention in situations where the sovereignty of Muslim territories ...
Read More
Shia and Sunni scholars unanimously emphasize the necessity of defending the independence of Islamic lands, a principle deeply rooted in Islamic jurisprudence, particularly in discussions on jihad. This issue has garnered heightened attention in situations where the sovereignty of Muslim territories faces external threats. Islamic jurists have historically addressed such challenges through the issuance of treatises, statements, and jihadi fatwas. Seyyed Ali Tabatabaei, a prominent Islamic jurist, prioritized the preservation of religion and the independence of Islamic societies across social and political domains. This study aims to analyze Tabatabaei’s political thought and strategies in confronting crises that endangered the autonomy of Iran and other Islamic nations under colonial pressures. Key crises included the rivalry among colonial powers for territorial expansion, Russian aggression against Iran, and the emergence of deviant religious sects supported by colonial forces, which threatened the unity and cohesion of Islamic societies. Using a descriptive-analytical approach based on library research, this paper examines the intellectual foundations of Seyyed Ali Tabatabaei’s thought and his strategies for countering these crises. The findings underscore his emphasis on resistance and jihad as pivotal strategies to safeguard the independence and liberation of Islamic societies from colonial domination.
Rereading and interpreting the ideas of leading Muslim thinkers
Hossein Hajmohammadi
Abstract
One of the important topics in the philosophical schools of social sciences is human civility. The main issue of this article is the explanation of Javadi Amoli's theory about Human civility. In this article, by referring to his works and using the library method, the following results have been obtained: ...
Read More
One of the important topics in the philosophical schools of social sciences is human civility. The main issue of this article is the explanation of Javadi Amoli's theory about Human civility. In this article, by referring to his works and using the library method, the following results have been obtained: According to the theory of the physicality of occurrence and the spirituality of survival, man is first a physical being, then with gradual movement in his essence, he becomes a spiritual being. Although humans benefit from a common single origin in the occurrence, but in survival, they are transformed into many types according to their movement type. Javadi Amoli considers human civility to be the result of one of the steps in the essential movement of man. He puts human and their actions into several categories based on their essential movement: the first; Natural savagery and animal behavior, Second; Mutual recruitment and interaction, Third: Fair employment and act based on reason, fourth; Sacrifice and benevolence and Action based on divine innate. Javadi Amoli considers serving others as a result of human nature. He believes that man is social by divine innate, but he is savage based on his nature.
Rereading and interpreting the ideas of leading Muslim thinkers
peyman zanganeh; Seyyed Hossein Athari; Reza Nasirihamed; Ruhollah Islami
Abstract
Depicting the relationship between religion and modernity in the changing world caused by the modern crashing waves, which sweep away all religious values and beliefs at a high speed, has been one of the tasks of the new religious thinkers. This trend has always tried to provide an up-to-date reading ...
Read More
Depicting the relationship between religion and modernity in the changing world caused by the modern crashing waves, which sweep away all religious values and beliefs at a high speed, has been one of the tasks of the new religious thinkers. This trend has always tried to provide an up-to-date reading of religion by re-reading religious propositions in accordance with the evolving conditions caused by modern affairs. "Mehdi Bazargan" and "Ali Shariati" are two Iranian modern thinkers who have tried to determine the position of the religious subject in the new era based on the reinterpretation of traditional foundations in interaction with the new era. Using two narratives of authoritarianism and dialogue-centered relationship between subject and authority as a theoretical approach and qualitative content analysis method, this article has examined and explored the opinions of Bazargan and Shariati. The findings of this research indicate that the method of each of them had differences from another method; Concerned about providing a definition of traditional religious foundations that is compatible with the modern world, Bazargan tried to provide more space for the subject. On the other hand, Shariati, by emphasizing an ideological reading of Shi'ism, aimed to remove the subject from the control of traditional authority and emphasize her humanity even while remaining loyal to traditional teachings.
Rereading and interpreting the ideas of leading Muslim thinkers
Yahya Bouzarinejad; majid ahmadpour
Abstract
Attention to architecture in the thought of Akhwan al-Safa is based on the recognition of the place of geometry and numbers in their intellectual system. Akhwan al-Safa believes that geometry and numbers have priority over all other sciences. Their approach to geometry and architecture is such that it ...
Read More
Attention to architecture in the thought of Akhwan al-Safa is based on the recognition of the place of geometry and numbers in their intellectual system. Akhwan al-Safa believes that geometry and numbers have priority over all other sciences. Their approach to geometry and architecture is such that it gives an identity of It is considered to be the accessories of their thought, therefore it is placed in the opposite point of modern and postmodern architecture, which, relying on the foundations of positivist philosophy, create works whose identity is obvious. propose that it displays the function of inducing pure mystical concepts such as the annihilation of multitudes in unity, and in the form of a symbolic language, conveys high Islamic concepts, some geometric shapes and some numbers in the intellectual system of the Brotherhood have a special value and property The forms do not have this characteristic, in the upcoming research, the criteria of Islamic architecture will be examined first, and then the Brotherhood's thought will be investigated and a correlation between the Brotherhood's thought and Islamic architecture will be made, in this research, with the descriptive and analytical method of library sources, The works of Akhwan al-Safa will be examined and the research questions will be answered.
Rereading and interpreting the ideas of leading Muslim thinkers
HAMIDREZA MONIRI
Abstract
The issue of drawing an ideal situation On the way to worship in the Islamic society is essential from the point of view of martyr Motahari, whose works have been approved by the imams of the Islamic Revolution in terms of accuracy and richness of content. For this purpose, This research article is an ...
Read More
The issue of drawing an ideal situation On the way to worship in the Islamic society is essential from the point of view of martyr Motahari, whose works have been approved by the imams of the Islamic Revolution in terms of accuracy and richness of content. For this purpose, This research article is an attempt to Based on Spriggans' theoretical framework To examine the indicators of the ideal situation On the way to worship in the Islamic society Based on the view of Martyr Motahari. For this purpose and with the text-to-text interpretation method as an operational method, Different levels of people were divided in three categories: The best people to God - the good ones - the hellish. Then based on this division The most important crisis in worship To be hellish is to be human And the reasons for the crisis in the direction of worship are: a. Just looking at the affairs of this world B: Not accepting the hereafter. The favorable situation in the direction of worship occurs when a person will reach the rank and status of the good ones and The best people to God.The solutions to solve this crisis are: In the formation of Islamic society as an institution and strengthening the status of geniuses as important people in society, Every useful knowledge of the Islamic society centered on the Qur'an and the Sunnah of the Prophet of Islam and Ijtihad are the sources of the model of the Islamic society in the direction of worship in the Islamic society. The ultimate goal of the Islamic society in the direction of worship in the Islamic society is the need for coordination in the development of human values and bringing man to divine perfection. The dimensions in which the Islamic society can work to achieve the aforementioned goal are in the three core parts of the Islamic religion, which are: beliefs, ethics, and jurisprudence.
Rereading and interpreting the ideas of leading Muslim thinkers
ziba esmaeili
Abstract
Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and ...
Read More
Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and other customs such as marriage customs have been taken into consideration in his works, in which he also mentions his opinions about women. In this research, Imam Mohammad Ghazali's view on issues related to women was explored and investigated with descriptive analytical method and critical approach, then the historical, cultural and social contexts influencing Ghazali's thinking were analyzed. In the Ghazali's works, there are thoughts about women that contradict the tradition of the Prophet (PBUH) and his practice. A closer examination of his views on women reveals the cultural view of the society in which Ghazali lived. It seems that some of Ghazali's views were influenced by Pre-Islam’s culture and changes in Islamic society after the death of the Prophet Mohammad (PBUH). The presence of orders such as consulting with women and acting contrary to it or women being created from crooked ribs, locking women at home and depriving them of education, placing women in the ranks of servants and slaves, and emphasizing the function of women bearing children are the topics emphasized in the thoughts of Ghazali that is against Islamic & Quranic teachings & directly related to the cultural changes of the Islamic society after the death of the Prophet (PBUH).
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad dadseresht; nafise moghise
Abstract
The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but ...
Read More
The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but little has been achieved. Muslim scholars have also sought to explain the essence of society by identifying the relevant words in the Holy Qur'an and identifying the characteristics of the words, but this does not seem to be useful either. This article, while explaining and criticizing the definitions of society from the perspective of Qur'anic thinkers, seeks to find out the definition of society from the perspective of the Holy Qur'an. The Holy Qur'an summarizes the common point which leads to the emergence of society in the word of “Wilayah” and mentions a kind of transcendental relationship between individuals based on faith or infidelity and their related actions, referred to in this study as social guardianship. The present article, which has been documented in a descriptive-analytical and inferential way with an inferential interpretation method, argues that in explaining what society is, the Qur'an first considers the essence of society spiritual and not dependent on geography, tribe, race, and language and secondly, according to the Holy Qur'an, society refers to a set of human beings who together have a social guardianship based on vision and actions consistent with faith or disbelief.
Rereading and interpreting the ideas of leading Muslim thinkers
Ahmad Jahani Nasab
Abstract
This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio ـ political point of view based on Spriggans’ model. Therefore, the research question is: How did Avicenna and Ibn Khaldun think about the idea of Utopia and what ideal solution did they propose to get rid of its crises? ...
Read More
This article aims to analyze Utopia from Avicenna and Ibn Khaldun’s socio ـ political point of view based on Spriggans’ model. Therefore, the research question is: How did Avicenna and Ibn Khaldun think about the idea of Utopia and what ideal solution did they propose to get rid of its crises? Using the descriptive ـ analytical method, as well as library resources, the researcher found out that in an effort to create a link between politics and prophecy, Avicenna considered the crisis to be a lack of centralized national power, which in turn led to a lack of prophetic policy and proper implementation of sharia laws. Proposing the Utopia, he considered a prophetic political law as the best system, in which the prophet or his successor is at the forefront. His Utopia includes reconciliation of religion and philosophy, linking politics with sharia, and maintaining the unity of the Muslim community through the philosopher ـ prophet concentrated power. In fact, proposing of Utopia from the socio ـ political perspective was based on the divine nature of man and the maximum role of government in the felicity and salvation of citizens in this world and hereafter. However, in Ibn Khaldun’s point of view, formation and expansion of powerful and vast governments are related to origin of religious principles and the role of religion in the lifespan of the states. He considers the state a fluid and declining phenomenon that, like humans, has a natural lifespan from its emergence to its decadence. Given that, in addition to tribal solidarity (Asabiyyah), religious solidarity can strengthen governments.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad soltanieh
Abstract
Max Weber's approach as a sociologist is classified in the category of sociological micro-approaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown ...
Read More
Max Weber's approach as a sociologist is classified in the category of sociological micro-approaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown itself even in his opinion about the development of religion in the society. This article is written with the aim of understanding the criticisms obtained from the point of view of Morteza Motahari about Max Weber's views on the issue of the development of religion. It is written in an exploratory, descriptive and critical method, has reached this finding that religion is not a phenomenon with the origin in atheism, humanism or society, so that due to the changes and transformations of conditions and time, it needs to evolve and conform to the conditions. Comprehensiveness and compatibility of religion with reality are two basic elements for religion that prove it doesn't confront substantive changes. Also, the nature of religion has not changed in the course of history so that religion needs to be completed. The elements of all divine religions are the same, and no change has been made in these elements, so as to create the suspicion of change, transformation and evolution in religion. The Qur'an's point of view regarding the development of religion is an integrated point of view. That is, from the beginning of the creation of the first man to the last creature, this religion has been accompanied by Allah almighty with the aim of ensuring the happiness of the this world and the afterlife world with man and human society, and since the goal is the same, religion has also been comprehensive of this goal from the beginning until now.
