Editor-in-Chief Lecture
Comparative study of Islamic and non-Islamic thinkers
Hamid Parsania
Abstract
This paper focuses on the doctoral dissertation of Martyr Dr. Ali Larijani on “The Status of Mathematics in the Philosophical Systems of Hume and Kant,” examining the philosophical foundations of modern science and its relation to the Islamic philosophical tradition. The central issue is ...
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This paper focuses on the doctoral dissertation of Martyr Dr. Ali Larijani on “The Status of Mathematics in the Philosophical Systems of Hume and Kant,” examining the philosophical foundations of modern science and its relation to the Islamic philosophical tradition. The central issue is the distinction between mathematical and empirical knowledge and its implications for understanding the nature of science. Hume, by differentiating empirical from mathematical propositions, denies necessary certainty to empirical sciences and reduces mathematical propositions to tautologies, an approach that faces serious difficulties in explaining necessity and non-sensory concepts. Kant responds by introducing the distinction between analytic and synthetic a priori judgments, considering mathematics as the product of the mind’s activity and the condition of possibility for empirical science. However, this move renders science fundamentally subjective and reduces metaphysics to epistemology. Neo-Kantian and postmodern developments further historicize and culturalize structures of knowledge, portraying mathematics as an intersubjective construct and thereby challenging the grounding of its necessity. In contrast, Islamic philosophy—from Peripatetic thought to Transcendent Theosophy and theoretical mysticism—regards mathematics as an objective science rooted in the graded reality of being, maintaining a real ontological relation with both nature and metaphysics. Within this framework, the necessity of mathematical propositions is not a mental construct but grounded in existential reality. Thus, Larijani’s dissertation offers a strategic horizon for rethinking the place of mathematics in modern culture and for revitalizing its theoretical potential within the Islamic intellectual tradition.
Research Article / Original Article
New ideas for the reconstruction of social sciences based on the sources of Islamic thought
Hossein kachoeyan; Hamid Parsania; Fatemeh Fallahnejad Tafti
Abstract
The fundamental rupture between subject and object, inaugurated by Descartes and perpetuated throughout modern philosophy, led to the marginalization or reduction of the imaginative faculty as an “intermediary reality.” Although this reduction was partially challenged in German Idealism, ...
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The fundamental rupture between subject and object, inaugurated by Descartes and perpetuated throughout modern philosophy, led to the marginalization or reduction of the imaginative faculty as an “intermediary reality.” Although this reduction was partially challenged in German Idealism, particularly in Kant’s attempt to revive the transcendental imagination, it ultimately failed due to its confinement within a subject-centered epistemology and its retention of metaphysical dualism. This trajectory culminated in Nietzsche’s revolt of the imagination and will against reason, thereby intensifying the crisis of nihilism and existential meaning in the modern world. Drawing on a directed content analysis and a comparative study of primary texts, this article proposes a Sadrian reinterpretation aimed at overcoming this crisis. The novelty of this study lies in elucidating the ontological potential of the imaginative faculty in Transcendent Theosophy, in contrast to its reduction within modern subjectivism. Mulla Sadra, by demonstrating the dual structure of the “connected imagination” and the “separated imagination” (Mundus Imaginalis), reconceptualizes the imagination as a barzakhi (intermediary) and semi-abstract reality. This reality mediates not only between sense and intellect but also between the intelligible world (‘ālam al-‘aql) and the material world (‘ālam al-mādda). Within this framework, the soul (nafs), described as “corporeal in origination and spiritual in subsistence” (jismāniyyat al-ḥudūth wa rūḥāniyyat al-baqā’), is understood as inherently imaginative and ontologically intermediate. Contemplation (tafakkur) is thus interpreted as the culminating act of the imaginative soul. This ontological structure enables the intensification (ḥarakat ishtidādī) of the soul’s movement from material immersion toward intellectual transcendence, thereby re-establishing a transcendent (rather than merely transcendental) grounding of meaning. In this way, the subject–object rupture is transformed into a synthetic unity oriented toward perfection, offering a monotheistic horizon for confronting modern nihilism.
Research Article / Original Article
Intellectual, historical and civilizational traditions of Muslim social thought
Yahya Bouzarinejad; Hosein Habibzade
Abstract
This study seeks to explain why three seemingly distinct intellectual currents, Progressivism, Religious Reform, and Turanist-Turkism, demonstrated a remarkable capacity for convergence over a relatively short historical period (1850–1918), enabling Muslim intellectuals of the South Caucasus to ...
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This study seeks to explain why three seemingly distinct intellectual currents, Progressivism, Religious Reform, and Turanist-Turkism, demonstrated a remarkable capacity for convergence over a relatively short historical period (1850–1918), enabling Muslim intellectuals of the South Caucasus to embody all three simultaneously. Employing a documentary–library research method, the study collects and analyzes a wide range of relevant historical sources. Through a descriptive–critical approach, it offers a sociological analysis of the interwoven nature of these ideas. The findings indicate that Progressivism, the major strands of Religious Reform (Pan-Islamism, Jadidism, and Babism), and Turanist-Turkism shared significant similarities in their epistemological foundations. These shared foundations facilitated intellectual cooperation and social coordination. Drawing on diverse historical sources, the study illustrates concrete instances of this convergence and highlights the intellectual commonalities among Caucasian Muslim thinkers.
Research Article / Original Article
Rereading and interpreting the ideas of leading Muslim thinkers
Gholamreza Jamshidiha; Mohammad Reza Hosseini; Hadi Zamani
Abstract
This study analyzes the concept of development in the thought of Dr. Ali Shariati and examines the fundamental components of his development model. It addresses two main questions: first, whether development constitutes a central concern within Shariati’s intellectual system; and second, what the ...
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This study analyzes the concept of development in the thought of Dr. Ali Shariati and examines the fundamental components of his development model. It addresses two main questions: first, whether development constitutes a central concern within Shariati’s intellectual system; and second, what the main components of his development model are? A qualitative and interpretive methodology is employed, using content analysis and comparative analysis. Shariati’s works were examined and key concepts extracted and analyzed in comparison with classical and contemporary theories of development sociology. Findings indicate that Shariati conceptualizes development as an endogenous, culturally grounded, and human-centered process. His model is structured around two main axes: cultural–spiritual development and economic–structural development. The cultural axis includes critical consciousness, critical dialogue, critical pedagogy, intellectual solidarity, and the rule of law. The economic–political axis involves political organization, material infrastructure, enlightened leadership, committed governance, and responsible intellectual elites. The analysis demonstrates that cultural factors occupy a more fundamental position in Shariati’s framework, while development emerges as a dialectical process between cultural consciousness and socio-political structures. This model provides a normative and analytical framework for sustainable and human-centered development.
Research Article / Original Article
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.
Research Article / Original Article
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.
Research Article / Original Article
New ideas for the reconstruction of social sciences based on the sources of Islamic thought
Mahdi Nasiri; Hamzeh KhademAli
Abstract
This study explores Ayatollah Mohammad Ali Shah Abadi’s sociological interpretation of the Qur’anic verse of Iʿtiṣām (Qur’an 3:103) as a foundation for a model of social order in Islamic societies. Shah Abadi introduces the concept of the “social heart” as a framework ...
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This study explores Ayatollah Mohammad Ali Shah Abadi’s sociological interpretation of the Qur’anic verse of Iʿtiṣām (Qur’an 3:103) as a foundation for a model of social order in Islamic societies. Shah Abadi introduces the concept of the “social heart” as a framework for reconstructing collective identity and cohesion among believers. Using a qualitative interpretive-analytical method and drawing upon his seminal work Shazrat al-Maʿarif, the study demonstrates that the “social heart” consists of three interrelated components: warm social interactions, faith-based fraternal relations, and Qur’anic norms. The findings highlight Shah Abadi’s critique of fragmented and cold social relations, emphasizing that only through affective and epistemic bonds among believers can the community become a vessel for divine guidance. This model not only provides a theoretical framework for analyzing solidarity and collective identity in Islamic societies but also offers practical implications for strengthening social ties and designing cultural interventions in contemporary Muslim contexts.
Research Article / Original Article
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. Unlike some Western traditions that regard utopia as purely imaginary, Islamic thought generally considers it attainable. Abdolhossein Sanʿatizadeh ...
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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. Unlike some Western traditions that regard utopia as purely imaginary, Islamic thought generally considers it attainable. Abdolhossein Sanʿatizadeh Kermani can be regarded as one of the earliest utopian writers in Iran. Examining utopia from his perspective illuminates an Iranian intellectual effort to reconcile tradition and modernity. This study explores Sanʿatizadeh’s ideas in order to provide a comprehensive interpretation of utopia within the framework of Iranian–Islamic culture, demonstrating that literature, alongside philosophy and religion, can serve as a fertile ground for reconstructing civilizational horizons. To this end, narrative analysis, thematic reading, Spragens’ theoretical model, and MAXQDA software are employed. Based on the analysis of three major works, Majmaʿ-e Divanegan, Rostam in the 22nd Century, and Ruzegari ke Gozasht, the study concludes that, in Sanʿatizadeh’s view, utopia is a society in which five fundamental pillars, rationality, justice, freedom, nature, and education, interact synergistically to enable both material and spiritual human development.
Research Article / Original Article
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.
