Research Article / Original Article
Abstract
"Islamization of Knowledge" is a term most often used to describe Muslim scholars' effort in De-westernization of knowledge in order to develop new paradigms of thought and knowledge according to the Islamic doctrine in different disciplines. In the last five decades, Islamization of knowledge can be ...
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"Islamization of Knowledge" is a term most often used to describe Muslim scholars' effort in De-westernization of knowledge in order to develop new paradigms of thought and knowledge according to the Islamic doctrine in different disciplines. In the last five decades, Islamization of knowledge can be traced back to the works of Seyyed Hossein Nasr (1968), Al-Attas (1982), Al-Faruqi (1982), and Allame Sardar (1985). However, even though there are such great efforts in the pathway of Islamization of knowledge, little attention has been paid to developing a comprehensive meta-theoretical framework that can be considered as an alternative to its Western counterpart. New paradigms of knowledge should be conceptualized in the framework of Meta-theory. Accordingly, to advance Islamization, Muslims scholars need a meta-theoretical framework to address the ontological, epistemological and methodological questions related to their supported Islamic Paradigm. Having a review of the Western framework of meta-theory and its ontological, epistemological and methodical aspects, the purpose of this article is to propose a tentative meta-theoretical framework, hopping to be less speculative and more analytically useful than what we have had so far.
Research Article / Original Article
Abstract
The issue of this paper is inspired by Jamal Al-din Asad Abadi’s views. He believes religion plays a positive role in development in Islamic societies and a distorted religion brings about declination. Ghada and Ghadar, as one of the Islamic beliefs, causes energy, and motivation needed for ...
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The issue of this paper is inspired by Jamal Al-din Asad Abadi’s views. He believes religion plays a positive role in development in Islamic societies and a distorted religion brings about declination. Ghada and Ghadar, as one of the Islamic beliefs, causes energy, and motivation needed for movement. Current surveys, inspired by some western theorizers, use fatalism instead of Ghada and Ghadar. Fatalism somehow means determinism. Asad Abadi, Ashghar, Du Baskieh, Bell and Heterly, poetic works (Hafez and Molana) and prose works (encyclopedias and non -survey research), disagree with this definition. Sorokin. Mohseni, Azkia and Ajami have paid attention to fatalism carefully. Non-survey works declare an additional aspect of fatalism different from non- deep and biased survey research. The definitions used in non- surveys that is more popular, is more similar to Asad Abadi’s definition.
Research Article / Original Article
Abstract
Discussion over fundamentality of society has always been one of the most important issues in social sciences which can be brought to light in the realm of philosophy of sociology as well as philosophy of social sciences. Among classic Islamic scholars, such discussions can be traced back to Abu-Nasr ...
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Discussion over fundamentality of society has always been one of the most important issues in social sciences which can be brought to light in the realm of philosophy of sociology as well as philosophy of social sciences. Among classic Islamic scholars, such discussions can be traced back to Abu-Nasr Farabi, Khaja Nasiruddin Tousi, Ikhvanul Safa, and Ibn Khaldun. Among contemporary Muslim thinkers, Allama Tabatabaei, Ayatullah Motahari, Ayatullah Mohammad Baqer Sadr, Ayatullah Javadi Amoli, and Ayatullah Misbah Yazdi have been the most influential writers in the field. This paper will discuss the viewpoints of Ayatullah Motahari and Ayatullah Misbah Yazdi. The author’s aim is to explain the views of these two contemporary Islamic thinkers on fundamentality of society using a philosophical and critical perspective.
Research Article / Original Article
Abstract
In this paper, we will review and discuss the ideas of two thinkers on the religion and secularism. Charles Taylor, a Christian philosopher and professor, Javadi Amoli, a Muslim theologist, both criticize secularism and seek to strengthen religiosity in the modern world. They consider humanism as one ...
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In this paper, we will review and discuss the ideas of two thinkers on the religion and secularism. Charles Taylor, a Christian philosopher and professor, Javadi Amoli, a Muslim theologist, both criticize secularism and seek to strengthen religiosity in the modern world. They consider humanism as one of the most important element of secularism and as a rival of religion. They study different dimensions of secularism and humanism and analyze possibilities of the revival of religion in the contemporary world. Professor Javadi Amoli focuses on the political secularism and thinks that religion and the religious government are suitable responses to the challenges facing contemporary societies. There are significant similarities between Taylor and Javadi Amoli in their analyses about secularism and humanism. However, Taylor does not support a religious government albeit takes a new approach regarding religious beliefs and practices in current societies. Taylor believes secularism and humanism are deep-rooted in the western thought and culture. Hence, according to him traditional forms of religion are not suitable regarding new societies.
Research Article / Original Article
Abstract
This study analyzes the different views about the nature of modern science, regarding Renaissance and the Scientific Revolution in the Europe after the seventeenth century, and their massive scientific conversion effects on other societies including Iran. Therefore, using thematic content, various viewpoints, ...
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This study analyzes the different views about the nature of modern science, regarding Renaissance and the Scientific Revolution in the Europe after the seventeenth century, and their massive scientific conversion effects on other societies including Iran. Therefore, using thematic content, various viewpoints, including both proponents and opponents of modern sciences have been analyzed. Reviewing all of the ideas of scholars of this field is not possible and a large number of them have shared ideas. Hence, after an exploratory consideration, we decided to select prominent thinkers whose were mostly discussed or cited. Then we extracted, described, and analyzed the gathered viewpoints. Finally, considering four concepts of the nature of modern science, modern experimental methodology, modern social and human sciences, and religious science, we divided all views into three perspectives: 1) modernistic perspective 2) modified perspective and 3) Islamic traditionalism perspective.
Research Article / Original Article
Abstract
The discussion of motive forces in history can be considered as one of the most important issues of philosophy of history. A review of this issue from the perspective of contemporary Shiite scholars is an effective way to clarify religious approach to the issue. Accordingly, the present paper attempts ...
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The discussion of motive forces in history can be considered as one of the most important issues of philosophy of history. A review of this issue from the perspective of contemporary Shiite scholars is an effective way to clarify religious approach to the issue. Accordingly, the present paper attempts to explore Allame Tabatabai’s views regarding motive force in history. He maintains that history shifts from unity to plurality and from plurality to unity. People trying to "employ" each other and connect to each other to establish society. "Employment" is accompanied by personal profit seeking and this, in turn, brings about anarchy. The only way to solve the problem of anarchy is the intervention of a divine factor called "prophecy". Godly prophets with divine law unite societies and guide people towards eternal salvation. Accordingly, the prophets of God can be the main factor to take into account the driving force in history.
Research Article / Original Article
Mohamad hosein Jamshidi
Abstract
The most powerful apparatus of implementation of justice, the utopian ideal of human being, is political system. The importance of this issue is to the extent that the implementation of justice is possible in its various aspects, in the shade of just policy and just rulers. Among Muslim thinkers, Allameh ...
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The most powerful apparatus of implementation of justice, the utopian ideal of human being, is political system. The importance of this issue is to the extent that the implementation of justice is possible in its various aspects, in the shade of just policy and just rulers. Among Muslim thinkers, Allameh Sadr with his ingenuity, subtlety and nobility of many new ideas, believes that there is a close relationship between justice and policy, especially considering the implementation of justice. A review of his theory can illuminate the issue of justice in society. So, our main question here is: what kind of relationship between justice and political system Allameh Sadr has explored? We used an internal logic method to find out the mentioned relationship. In sum, according to Allameh Sadr, man is responsible for his own destiny and it is within this framework that justice can be materialized and continued. Political system supports justice through just laws, implementation, control, public participation, “public Takafol” and social balance.
