Intellectual, historical and civilizational traditions of Muslim social thought
Mustafa Zali
Abstract
A recent, relatively common conception of the expediency in the Islamic Republic's governance experience is the secular one. According to this conception, the formation of the expediency requires going beyond the existing capacities of Shia jurisprudence and recognizing the common secular reason in the ...
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A recent, relatively common conception of the expediency in the Islamic Republic's governance experience is the secular one. According to this conception, the formation of the expediency requires going beyond the existing capacities of Shia jurisprudence and recognizing the common secular reason in the governance. Contrary to this approach and in response to it, this article argues this concept arises from a problem expressible in a jurisprudential framework: the separation between the domain of the government and the domain of interpersonal interactions, the refusal to infer relations regarding the government from legitimate contracts in the domain of individual interactions, and ultimately the priority of the first over the second in the cases of conflict. So, the regulation of property limits, environmental protection, and in general, the preservation and protection of the interests of Islam, cannot be inferred from the rights and powers related to interpersonal relations; Rather, the government in this sense is a condition for the realization of rights related to interpersonal relationships. Therefore, this conflict can be formulated in the form of conflict between private and public rights and the priority of the latter over the former, considering the purposes of Sharia; The distinction between public and private right is necessary for the concept of government, which neglecting it leads to the refusal to infer the government and its affairs from jurisprudential evidences and ultimately leads to a secular interpretation of government.
Intellectual, historical and civilizational traditions of Muslim social thought
Mohsen Miri
Abstract
A number of liberal Muslim intellectuals and activists founded the Liberal Islam Network (JIL) in Indonesia following the fall of Suharto as a result of the Asian economic crisis of 1997-1998, followed by political openness and ethnoreligious conflict. JIL was both a continuation and a new version of ...
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A number of liberal Muslim intellectuals and activists founded the Liberal Islam Network (JIL) in Indonesia following the fall of Suharto as a result of the Asian economic crisis of 1997-1998, followed by political openness and ethnoreligious conflict. JIL was both a continuation and a new version of the current of liberal Islam, a facilitator of the government's secularist tendencies, and an opponent of recent Islamic currents and discourses that JIL described as "extreme, fundamentalist, and radical." Based on liberal values JIL provided a modern interpretation of Islam that was consistent with issues such as the separation of religion from politics, religious pluralism, freedom in the interpretation of religion, and gender equality and then promoted it in Indonesia and gradually became one of the influential intellectual and cultural currents in Indonesia. The present study aims to analyze and critique the intellectual and practical experience of JIL using a descriptive-analytical methodology and library research. This study focuses first on the social context of JIL's emergence and its concerns. Then, the Network's views and method of understanding Islam, its activities, and reactions are considered, and it is stated that, firstly, JIL's views cannot be accepted due to theoretical weaknesses in the method and content as well as unfavorable practical consequences, and secondly, although JIL had a significant impact on the intellectual climate of Indonesia at the time of its founding, this growth did not continue as a result of its extreme attitude toward the Indonesian government. Currently, JIL has little influence on Indonesian society.
Intellectual, historical and civilizational traditions of Muslim social thought
yazdan hashemi; mohammad ali tavana
Abstract
The confrontation between Islamic and Western civilizations has several turning points: 1. the translation movement in the seventh century AD, 2. the outbreak of the Crusades from the late eleventh to late thirteenth centuries, and 3. the colonial era from the eighteenth century onward. This article ...
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The confrontation between Islamic and Western civilizations has several turning points: 1. the translation movement in the seventh century AD, 2. the outbreak of the Crusades from the late eleventh to late thirteenth centuries, and 3. the colonial era from the eighteenth century onward. This article examines the intellectual developments of the eighteenth century and beyond, as well as their effects on Muslim civilization. During this time period, the identity and lived experience of Muslims (Eastern, Islamic, and modern identities) were heavily influenced by the West; to the point where it sparked a tide of diverse thought patterns in Islamic societies. These schools of thought have developed in response to two major issues: first, modernity implies the abandonment or reinterpretation of religion, which necessitated the determination of religion’s position in the sociopolitical life of Muslims. Second, is secularization the prerequisite for development and progress, or, more philosophically, is the nature of development secular? What effect has confrontation with the West had on Muslim civilization, is the central query of the article. It appears that Muslims not only perceived and conceptualized each other (the West) differently, but also discovered distinct identities in another mirror. Faced with the West, various currents of thought have emerged in the Islamic world since the eighteenth century, which can be categorized into five distinct groups. 1) Following the Western direction; 2) Religious reform; 3) Nationalistic sentiments; 4) TraditionalismIslam; 5) Rethinking. In the era of multiculturalism, a rethinking approach based on critical acceptance rather than just confrontation or acceptance is one of the sensible ways to preserve the identity of Muslims. Consequently, reading the Islamic tradition and rebuilding its epistemological foundation, maintaining interactions in the field of needs without further rejection, and strengthening the foundations of understanding and thought can be a means of escaping the crises resulting from the confrontation between Islam and the West. The present investigation will employ qualitative content analysis.
Intellectual, historical and civilizational traditions of Muslim social thought
Abdolhossein Kalantari; seyed hamidreza bathaei
Abstract
Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, ...
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Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, political, cultural, scientific and moral functions. Attention to civilization and civilization in Iran after the revolution has always been the focus of civilization scholars to the extent that the Supreme Leader of the Revolution called the second step of the Islamic Revolution the step of civilization. It should be noted that civilizations have propulsion and a point of gravity without which civilization can not be formed. Addressing this issue is important because the acceptance of any category as such, will lead to the differentiation of civilizations and their own consequences in the process of formation and construction of civilizations. This study seeks to understand and discover the main component of the new Islamic civilization from the perspective of the seminary and academic elites of the civilization to give a clear picture of this civilization and its consequences, compared to other civilizations to pave the uneven path of modern Islamic civilization. It should be noted that the driving force or logic of the dynamics of modern Islamic civilization based on the thought of the elite community is widely diverse. Therefore, to find the answer to the research concern, the interview-based thematic analysis method has been used.The categories obtained by the research are: 1. Acceptance of values, the core of civilization 2. Obtaining the basis, the dough of civilization 3. Social needs, infrastructure of civilization 4. The system of thought, the heart of civilization. 5. The system of fundamental tendencies and values. Human will is the pillar of civilization 7. Recognition of diversity and social pluralism, the starting point of civilization dynamics 8. Understanding the spirit of the time Understanding the logic of the dynamics of civilization
