Rereading and interpreting the ideas of leading Muslim thinkers
Ebrahim Barzegar; Sajad Khodaei
Abstract
Ali Shariati is one of the influential thinkers in the contemporary history of Iran and the Islamic world. Considering the social and political circumstances of his time, he sought to redefine Islamic concepts in a way that addressed the needs of society. Serat (the path), a central metaphor in the intellectual ...
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Ali Shariati is one of the influential thinkers in the contemporary history of Iran and the Islamic world. Considering the social and political circumstances of his time, he sought to redefine Islamic concepts in a way that addressed the needs of society. Serat (the path), a central metaphor in the intellectual framework of Muslim thinkers, also holds a pivotal role in Shariati’s thought. This research seeks to answer the core question: "What role does Serat play in the political language and thought of Ali Shariati?" This study endeavors to present a new formulation of his thought by employing the metaphor of Serat as the source domain and political thought as the target domain. Through an analysis of Shariati’s ideas, we conclude that he conceptualized various concepts—such as religion, movement and institution, intellectuals, Alavid Shiism and Safavid Shiism, and others—as manifestations of Serat. By utilizing these concepts, a comprehensive analytical framework and ten foundational pillars rooted in the Serat metaphor have been extracted from Shariati’s political thought. This research adopts a qualitative content analysis methodology, enabling a deep examination of texts, identification of thematic parallels, and systematic evaluation of key terms to arrive at a structured analysis of his ideas within the domain of Serat.
Rereading and interpreting the ideas of leading Muslim thinkers
Gholamreza Jamshidiha; Mohammad Reza Hosseini; hadi zamani
Abstract
This research aims to analyze the concept of development in the thoughts of Dr. Ali Shariati, and examines the fundamental elements of his development model and attempts to answer two main questions: First, was Shariati development-oriented in his intellectual system? Second, what are the most important ...
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This research aims to analyze the concept of development in the thoughts of Dr. Ali Shariati, and examines the fundamental elements of his development model and attempts to answer two main questions: First, was Shariati development-oriented in his intellectual system? Second, what are the most important components of his development model? The research approach is qualitative and interpretive, using the method of content analysis and comparative analysis, in which his works were examined and key concepts were extracted. The findings are arranged in the form of a comparative table with theories of development sociology. The results show that Shariati considers development to be an endogenous, culturally-oriented process that relies on human empowerment. His development model is based on two main axes: cultural-spiritual development and economic development. In the cultural axis, components such as critical awareness, critical dialogue, critical coalition, critical pedagogy, and the rule of law play a role; And in the economic axis, political organization, physical environment, wise leadership, committed government, and responsible intellectuals are considered as key elements. The final analysis shows that cultural factors play a more prominent role in Shariati's thought than other components, and the dialectical relationship of these elements with economic and political structures provides the basis for the formation of a dynamic model of sustainable development. This model, if paid attention to and utilized, can provide a strategic model for policymakers and executives in the path of human and social development.
Rereading and interpreting the ideas of leading Muslim thinkers
Mohsen Parvish
Abstract
The Constitutional Revolution of Iran was not only a fundamental transformation in the contemporary political and social history of Iran but also a profound reflection of the two popular ideals of justice-seeking and legalism. Employing a qualitative thematic analysis method, this research examines the ...
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The Constitutional Revolution of Iran was not only a fundamental transformation in the contemporary political and social history of Iran but also a profound reflection of the two popular ideals of justice-seeking and legalism. Employing a qualitative thematic analysis method, this research examines the interpretation and reflection of these two concepts in the work "The History of the Iranian Awakening" by Nazem-ol-Eslam Kermani. The research data were collected and extracted through a precise and systematic reading of the aforementioned text. The findings indicate that Nazem-ol-Eslam considered justice-seeking not only as the driving force behind the Constitutional Movement and a natural reaction to Qajar oppression but also as a comprehensive social demand. In contrast, he introduced legalism as the necessary framework for the sustainable realization of justice and the establishment of a modern political system based on national sovereignty. His perspective, shaped by his intellectual background—particularly his religious beliefs and lived experience of the Constitutional events—led him to legitimize these principles not merely from a political standpoint but also within an ethical and religious framework. A comparison of Nazem-ol-Eslam's thought with that of his contemporaries reveals that, while sharing the overarching ideals, he possessed a unique approach characterized by the integration of modern rationality and an emphasis on the role of the people as agents of change. By focusing on Nazem-ol-Eslam's narrative, this study demonstrates how justice-seeking and legalism, as the central pillars of his thought, are manifested in his analysis of the Constitutional Revolution in his texts, and how these ideas hold a distinct position compared to other approaches of his era.
Rereading and interpreting the ideas of leading Muslim thinkers
Hassan Bakhshizadeh
Abstract
Objective:This study aims to analyze Sayyid Qutb’s theoretical and practical ideas regarding the nature of Islamic existence, with particular focus on his seminal work Ma‘ālim fī al-Ṭarīq (Signposts on the Road), to contribute to the understanding of contemporary Islamic thought and ...
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Objective:This study aims to analyze Sayyid Qutb’s theoretical and practical ideas regarding the nature of Islamic existence, with particular focus on his seminal work Ma‘ālim fī al-Ṭarīq (Signposts on the Road), to contribute to the understanding of contemporary Islamic thought and civilizational frameworks.Methods: The research employs structured qualitative content analysis based on Mayring’s (2014) method. Inductive open coding was used to identify key concepts such as Tawhid, Jahiliyyah, and Sharia, which were then organized into subthemes through axial coding. Thematic synthesis generated overarching categories linking individual ethical reform with societal reconstruction, ensuring interpretive transparency, methodological rigor, and conceptual coherence.Results: The findings indicate that Sayyid Qutb envisions Islamic existence as an integrated system that combines theoretical faith with practical application. He emphasizes personal devotion, adherence to Sharia, and the establishment of a vanguard group to guide societal transformation. His framework explicitly rejects violence and extremism and positions Islamic existenceas a comprehensive civilizational project in which individual behavior, social institutions, and governance are aligned with divine principles.Conclusions: Signposts on the Road serves both as a theoretical manifesto and a practical guide, providing a coherent model for implementing Islamic principles across personal, social, and institutional spheres. Qutb’s intellectual framework provides key insights for contemporary discussions on Islamic thought, ethical governance, and civilizational renewal, demonstrating how normative faith can be realized within the practical structures of society.
Rereading and interpreting the ideas of leading Muslim thinkers
seyed javad Hosseini; seyed Ali bathaei
Abstract
In a world where Muslim societies face complex social and cultural challenges, the study of a form of mysticism that directly engages with social issues appears essential. This research aims to examine the role of the thought of ʿUmar bin Ḥafīẓ, a contemporary Yemeni preacher, in redefining social ...
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In a world where Muslim societies face complex social and cultural challenges, the study of a form of mysticism that directly engages with social issues appears essential. This research aims to examine the role of the thought of ʿUmar bin Ḥafīẓ, a contemporary Yemeni preacher, in redefining social mysticism and its impact on Muslim communities.Employing a thematic analysis within a qualitative framework, the study investigates bin Ḥafīẓ’s mystical perspectives through an analysis of seven published interviews (2002–2011) in Yemeni and international media. Data were analyzed using MAXQDA software and Braun and Clarke’s six-phase framework, resulting in the extraction of 191 codes. To ensure the validity and reliability of the thematic analysis and the accuracy of coding, Holsti’s coefficient was applied.The findings identify six central themes: social mysticism rooted in moderation and ethics, reform of religious discourse, rejection of violence and promotion of justice, dialogue and coexistence, critique of extremism, and the significance of knowledge and religious education. Bin Ḥafīẓ conceptualizes mysticism as a means for self-purification, service to humanity, and the strengthening of social solidarity. In his thought, mosques are centers of spiritual and moral cultivation that must remain safeguarded from politicization. Rejecting violence and excommunication, he emphasizes dialogue, justice, and cooperation with non-Muslims as pathways to social cohesion. Furthermore, authentic religious knowledge and rationality, in his view, provide the foundation for preventing doctrinal deviations and fostering societal reform.This study demonstrates that bin Ḥafīẓ’s thought, by integrating spirituality, ethics, and social engagement, offers a comprehensive model for spiritual education and for addressing pressing challenges such as extremism and cultural fragmentation.
Rereading and interpreting the ideas of leading Muslim thinkers
Mahboobeh Mazarei; Hamid reza saremi
Abstract
Since ancient times, human beings have sought to envision and realize an ideal society in which justice, spirituality, freedom, and prosperity prevail. Islamic thinkers, unlike some Western thinkers, do not regard utopia as a purely imaginary matter; rather, they consider it attainable. Abdolhossein ...
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Since ancient times, human beings have sought to envision and realize an ideal society in which justice, spirituality, freedom, and prosperity prevail. Islamic thinkers, unlike some Western thinkers, do not regard utopia as a purely imaginary matter; rather, they consider it attainable. Abdolhossein San‘atizadeh Kermani can be considered one of the first utopian writers in Iran. Examining utopia from his perspective acquaints us with the efforts of an Iranian thinker to establish a relationship between tradition and modernity. This study, exploring the ideas of Abdolhossein San‘atizadeh Kermani, seeks to provide a comprehensive interpretation of utopia within the framework of Iranian-Islamic culture, in order to show that literature, like philosophy and religion, can serve as an appropriate ground for reconstructing civilizational horizons. To explain utopia from his viewpoint, methods of narrative analysis, thematic reading, Spriggans' theoretical model, and the software Maxqda have been employed. Based on the conducted examinations and the analysis of three prominent works of Abdolhossein San‘atizadeh Kermani -Majma-e Divanegan, Rostam in the 22nd Century, and Ruzegari ke Gozasht- it can be concluded that utopia, in the view of this Iranian constitutionalist intellectual, is a society in which the five fundamental pillars of rationality, justice, freedom, nature, and education function synergistically alongside each other to provide the foundation for both material and spiritual human development.
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
Maryam Sadat Seyedkarimi; Yahya Bouzarinejad
Abstract
During the 1980s, the scope and limits of state intervention in Iran’s economy became the subject of significant debate between two divergent interpretations of Imam Khomeini’s theory of Velayat-e Faqih (Guardianship of the Islamic Jurist). Prior to the revolution, Shiʿa jurisprudence had ...
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During the 1980s, the scope and limits of state intervention in Iran’s economy became the subject of significant debate between two divergent interpretations of Imam Khomeini’s theory of Velayat-e Faqih (Guardianship of the Islamic Jurist). Prior to the revolution, Shiʿa jurisprudence had largely embraced an individual-centered approach that upheld private property rights and confined governmental involvement to the boundaries of established jurisprudential rules, most notably the principle of taslit (dominion over property). By contrast, Imam Khomeini and several of his followers—most notably Ayatollah Beheshti—advanced a substantially broader interpretation within the framework of “governmental jurisprudence.” This approach attributed extensive authority to the Wali al-Faqih, prioritizing maslahat (public interest) and the preservation of the Islamic system and revolutionary order over strict adherence to traditional jurisprudential norms. Within this framework, the Wali al-Faqih is empowered to restrict or modify otherwise legitimate private property rights in pursuit of higher systemic interests. This theoretical foundation served to legitimize and philosophically underpin expansive state intervention in economic affairs, particularly under extraordinary conditions such as war. Employing a documentary and library-based research methodology, this study draws on jurisprudential sources, historical documents, and jurists’ opinions, utilizing content analysis to examine the impact of the theory of absolute Velayat-e Faqih on economic policymaking. The findings underscore the central role of maslahat in prioritizing public welfare and regime preservation over traditional jurisprudential constraints, thereby facilitating the moderation of previously restrictive legal interpretations. Moreover, tensions between jurists and economic experts regarding the appropriate extent of state involvement in the economy were resolved through recourse to the authority of the Wali al-Faqih and the operative function of maslahat. Overall, the theory of absolute Velayat-e Faqih provided the principal source of legitimacy for expanded state intervention in the economy, particularly during the first half of the decade.
Rereading and interpreting the ideas of leading Muslim thinkers
Hamidreza Saremi; Mana Vahidbafandeh
Abstract
As an ideal and conceptual image of the city, the utopia of any society reflects its underlying ideas, values, and aspirations—elements that evolve over time in response to social, cultural, and economic transformations. Although utopian images differ in form and scale, they consistently correspond ...
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As an ideal and conceptual image of the city, the utopia of any society reflects its underlying ideas, values, and aspirations—elements that evolve over time in response to social, cultural, and economic transformations. Although utopian images differ in form and scale, they consistently correspond to an idealized conception of the city. From ancient periods through the Islamic civilization, this concept has been articulated in diverse forms by Iranian thinkers and scholars. In the contemporary context, redefining and applying utopia as a practical model for urban design has become increasingly significant. This study examines the concept of utopia within Iranian–Islamic civilization, with particular emphasis on the intellectual framework of Hakim Abolqasem Ferdowsi Tousi. Its primary objective is to analyze and develop a conceptual framework based on Ferdowsi’s vision of utopia and to explore its implications for Iranian–Islamic urban planning. Using qualitative content analysis, utopian concepts embedded in the narratives of Ferdowsi’s Shahnameh are systematically examined. Subsequently, the interrelations among these concepts within the broader framework of Iranian–Islamic utopia are investigated through a narrative review approach. The findings indicate that the Iranian–Islamic utopia, understood as a concept transcending time and place, emphasizes wisdom and knowledge and offers an enduring ideal model for contemporary cities confronting present-day challenges.
Rereading and interpreting the ideas of leading Muslim thinkers
Hadi Salehi
Abstract
Although the concept of alienation has been explained within a broadly shared semantic framework across diverse intellectual traditions, it remains ontologically plural and contested with respect to its nature and meaning. Nevertheless, thinkers have repeatedly mobilized alienation to critique existing ...
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Although the concept of alienation has been explained within a broadly shared semantic framework across diverse intellectual traditions, it remains ontologically plural and contested with respect to its nature and meaning. Nevertheless, thinkers have repeatedly mobilized alienation to critique existing realities and to articulate alternative, desirable social conditions. Whether the criticized condition is understood as emerging from a material contradiction between social classes or groups, or as a primarily discursive formation, largely determines whether alienation is theorized on an idealist or materialist basis. In general, Søren Kierkegaard, G. W. F. Hegel, Ludwig Feuerbach, Max Stirner, and several nihilist and existentialist thinkers (e.g., Friedrich Nietzsche and Jean-Paul Sartre) have addressed alienation primarily within an idealist register. By contrast, Karl Marx and Frantz Fanon have employed the concept in materialist analyses. Among Iranian revolutionary thinkers, Ali Shariati makes extensive use of alienation. This study argues that Shariati’s treatment of alienation integrates both idealist and materialist dimensions. At times, however, methodological ambiguities in his work contribute to conceptual confusion or, at minimum, reduce the theoretical coherence of his definitions. Shariati’s materialist dimension is most visible in his analysis of cultural alienation and assimilation into foreign culture—an emphasis that may reflect the perceived clarity of antagonism between “native” and “foreign” cultural formations, reinforced by discourses of dependency, self-sufficiency, and “return to the self.” By contrast, class-based and intra-societal material antagonisms appear more ambiguous in Shariati’s context, given the incomplete formation of class structures and civil society in contemporary Iran. It is in this domain that Shariati’s account tends to assume a more idealist form.
Rereading and interpreting the ideas of leading Muslim thinkers
Sayed Zakariya Mahmoudiraja; Sayed Mohsen Ale Sayedghafur
Abstract
Islamic unity has long been a foundational pillar of the power, stability, and cultural flourishing of Islamic civilization. Religious leaders and reform-minded thinkers have therefore treated unity not only as a moral virtue but also as a strategic necessity for the future of the Muslim ummah. Historic ...
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Islamic unity has long been a foundational pillar of the power, stability, and cultural flourishing of Islamic civilization. Religious leaders and reform-minded thinkers have therefore treated unity not only as a moral virtue but also as a strategic necessity for the future of the Muslim ummah. Historic initiatives for the Proximity of Islamic Schools of Thought (taqrīb)—most notably Sheikh Mahmoud Shaltout’s recognition of Jaʿfari jurisprudence—sought to narrow sectarian divides through religious rationality, institutionalized dialogue, and educational reform. In recent decades, however, the rise of extremist discourses grounded in takfīr (excommunication) has undermined coexistence and intensified intra-Islamic fault lines. Movements such as ISIS, relying on superficial and absolutist readings of scripture, have repudiated rational ijtihād and legitimized organized violence. Adopting a critical–analytical approach, this study examines the conceptual foundations and socio-political contexts of takfīr while assessing the operational capacity of Shaltout’s unificationist thought as a coherent framework for countering exclusionary and violent discourses. Ultimately, it proposes an implementable model to reinforce Islamic cohesion and contain takfīrī currents, grounded in religious legitimacy, rational jurisprudence, and structural reforms.
Rereading and interpreting the ideas of leading Muslim thinkers
Seyyed Abedin Bozorgi; Mohammad Mohsen Hassanpour; Alireza Mohseni – Tabrizi
Abstract
This study examines Ali Shariati’s conception of alienation, focusing on its meaning, subject, origins, causes, types, and the theoretical framework through which he explains both alienation and de-alienation. Employing qualitative content analysis and thematic analysis, the research draws on seven ...
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This study examines Ali Shariati’s conception of alienation, focusing on its meaning, subject, origins, causes, types, and the theoretical framework through which he explains both alienation and de-alienation. Employing qualitative content analysis and thematic analysis, the research draws on seven of Shariati’s major works. Data were analyzed using the three-stage coding procedure proposed by Strauss and Corbin (open, axial, and selective coding). The analysis resulted in the identification of seven core themes: (1) alienation, (2) the alienated individual, (3) the subject of alienation, (4) the causes of alienation, (5) types of alienation, (6) alienation as an imposed or self-chosen phenomenon, and (7) de-alienation. Interpretation of these themes indicates that Shariati deliberately narrows the broad, global notion of alienation to the more specific concept of self-alienation. In this condition, the individual experiences the self as an “other,” loses self-consciousness, and lives under a false and fabricated identity. Shariati conceptualizes alienation as the outcome of a dialectical relationship between the individual and society. He argues that assimilation, alienation, imitation, and corruption are dialectically intertwined processes that may ultimately lead to self-consciousness, awareness, and the rebirth of the authentic self. Regarding the origins of alienation, Shariati refers to factors such as labor and the means of production, colonialism, imitation, bureaucracy, machinery, money, sophistry, and distorted forms of love. Together, these forces estrange human beings from their original selves and generate multiple forms of alienation. For Shariati, the ultimate solution lies in returning to the authentic self and overcoming self-alienation.
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. ...
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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 ...
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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.
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 ...
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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. ...
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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 ...
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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 ...
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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 ...
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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 ...
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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.
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 ...
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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 ...
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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 ...
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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 ...
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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 ...
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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.
