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Introduction 1. John Gray, Liberalisms, Essays in Political Notes Introduction 1. John Gray, Liberalisms, Essays in Political Philosophy (London: Routledge, 1989), p. 217. 2. J. B. Schneewind, "Introduction," in Mill: A Collection ofCritical Essays, ed. J. B. Schneewind (New York: Anchor Books Edition, 1968) , p. ix; and Bertrand Russell, "John Sruart Mill," in Schneewind, Mill, p. 21. 3. Acknowledging the significance of Rawls's influence on political philosophy in twentieth cenrury, Raphael suggests that no knowledgeable scholar has accepted his theory as a sound rheory of jusrice. See David . D. Raphael, Concepts ofJustice, (Oxford: Oxford University Press, 2001), p. 196. 4. Peter Jones, "Two Conceptions of Liberalism, Two Conceprions of Justice," British Journal ofPolitical Science 25, no. 4 (October 1995) : 515 . 5. Cecile Laborde, "The Reception of John Rawls in Europe," European Journal ofPolitical Theory 1, no. 2 (October 2002) : 133-5. 6. Victoria Davion and Clark Wolf, "Introduction: From Comprehensive Justice to Political Liberalism," in The Idea ofa Political Liberalism, Essays on Rawls, ed. Victoria Davion and Clark Wolf (Lanham: Rowman and Littlefield, 2000), p. 1. 7. Brooke Ackerly, "John Rawls: An Introduction," Perspectives on Politics 4, no. 1 (March 2006) : 76 . 8. Robert E. Goodin and Philip Pettit (eds.), A Companion to Contemporary Political Philosophy (Oxford: Blackwell, 1993), p. 15. 9. Robert Nozick, Anarchy, State, and Utopia, (New York: Basic Books, 1974) , p. 183. 10. John Rawls, The Law ofPeoples, (Cambridge, Mass: Harvard University Press, 1999), p. 175. Dombrowski rejects the assumption that Rawls is reluctant about the relationship between religion and politics, and argues thar the focal point, which Rawls's political liberalism addresses, suggests a strategy ofsilence in managing this relationship. See Daniel A. Dombrowski, Rawls and Religion, The Case for Political Liberalism, (Albany: State University of New York Press, 2001), p. vii. 11. Manus I. Midlarsky, "Democracy and Islam: Implications for Civilizational Conflict and the Democratic Peace," International Studies Quarterly 42, no. 3 (September 1998) : 485 . 194 • Notes 12. Valerie Bunce,"ComparativeDemocratization, Bigand Bounded Generalization," Comparative Political Studies 33, no. 617 (AugustSeptembet 2000): 703-4. 13. Steven Ryan Hofmann, "Islam and Democracy: Micro-Level Indications of Compatibility," Comparative Political Studies 37, no. 6 (August 2004): 652. 14. Richard Rose, "How Muslims View Democracy: Evidence from Central Asia," Journal ofDemocracy 13, no. 4 (October 2002): 102. 15. Ibn Al-Manzur, Lisan Al-Arab, ed. Ali Shiri, vol. 4 (Beirut: Dar al-Ihya al-Turath al-Arabi, 1988), p. 460. 16. Islmail Ibn Hammad al-jouhari, Al-Sibah Taj al-Lughah wa Sihah al-Arabiyyah, 4th ed., vol. 3 (Beirut: Dar al-Ilrn Lilmalayin, 1985), p. 1236. 17. Ibn Al-Manzur, Lisan Al-Arab, vol. 6, p. 345. 18. The Qur'an, chapter "The House of Imran," verse 19. 19. Muhammad Hussein Tabatabai, Qur'an dar Islam, 2nd ed. (Tehran: Dar al-Kutub al-Islamiyyah, 1974), p. 12. 20. Muhammad Hussein Tabatabai, Al-Mizanfi Tafiir al-Our'an, vol. 18, 2nd ed. (Beirur: Muassasah al-Aalarni lil-Marbuaat, 1982), pp. 29-30. 21. The Qur'an, chapter "T he Consultation," verse 13. 22. Muhammad Taqi Misbah, Amuzishi Aqaid, vols. 1-2, 7th ed. (Qum : Markazi Chap wa Nashri Sazmani Tablighati Islami, 1991), pp. 29-31. 23. Ibn Al-Manzur, Lisan Al-Arab, vol. 7, p. 257. 24. Nasir Makarim Shirazi, Iatiqadi Ma, 2nd ed. (Qum : Intisharari Nasli Jawan, 1997), pp. 115-16. 25. Muhammad Hussein Tabarabai, Shia dar Islam, 2nd edition, (Qum : Markazi Matbouaati-yi Dar al-Tablighi Islami, 1969), p. 39. 26. Makarim Shirazi, Iatiqadi Ma , pp. 116-19. 27. Tabatabai, Shia dar Islam, pp. 31-2. 28. The Largest Shiite Communities, http://www.adherents.comllargecom/com_ shiite.htrnl . 29. Makarim Shirazi, Iatiqadi Ma, p. 119; also see: Tabatabai, Shia dar Islam, p.32. 30. Nasir Makarim Shirazi, Panjah Darsi Usouli Aqaid barayi [atoanan, 9th ed. (Qum : Madrasah Imam Ali, 1997), pp. 223-4. 31. Muhammad Rida Muzaffar, Aqaidal-Imamiyyah, 8th ed. (Beirut: Dar Al-Zahra, 2000), pp. 102-1 7. 32. Tabarabai, Shia dar Islam, p. 149. 33. Muhamm ad Taqi Misbah, Amuzishi Aqaid: Imamshinasi (Qum : Markazi Mudiriyyati Hawzi-yi Ilmiyyi-yi Qum, 1988), pp. 17-27, 121-34, and 439-41. 34. Muzaffar, Aqaid al-Imamiyyah, p. 89. 35. Imam Khomeini, Chihil Hadith, 13th ed. (Tehran: Institute of Compilation and Publication ofImam Khomeini's Works, 1997), pp. 456-7, 462-3. 36. Misbah, Amuzishi Aqaid, pp. 207-13. 37. Muzaffar, Aqaid al-Imamiyyah, P: 87. 38. Muzaffar, Aqaid al-Imamiyyab, p. Il l . Notes • 195 39. Al-Fazil Al-Miqdad , Sharhi Babi al-Hadi Ashar (Q urn: Matbaah ai-Islam, 1974), p. 75. 40. Murraza Mutahhari, wahy wa Nubuwwah, (Q um: Intisharati Hikmah, 1979), pp. 36-8. 41. For a list of these traits and practices see Muhammad Mahdi Naraqi, Jami al-Saadat (The Collector of Felicities), hnp: llwww.al-islam.org/al-tawhidl felicities. 42. Imam Khomeini, Wilayati Faqih: Hokoumati Islami, 7th ed. (Tehran: Institut e of Compilation and Publication of Imam Khorneini's Works, 1998), pp. 17, 22-5,28, 31. 43. Muhammad Hussein Tabarabai is a prominent philosopher and interpreter of the Q ur'an, usually called allama, meaning highly knowledgeable, and mufas­ siri kabir. meaning the great interpreter of the Qur'an. His masterpiece is his interpretation of the Qur'an, Al-Mizanfi Tafiir al-Qur'an, in 20 volumes, that has been repeatedly published in Beirut, Tehran, and Qum in the second half of the twentieth centu ry. A well-known Iranian philosopher, Murtaza Murahhari, describes Tabarabai's interpretation of the Qur'an as the greatest interpretation that has been ever written in Islamic history. See Abul Qasim Razzaqi, "Ba Allama-yi Tabatabai dar al-Mizan," in Yadnami-yi Mufassiri Kabir Ustad Allama-yi Tabatabai (Qurn: Intisharati Shafaq, 1982), p. 212. Misbah, an influential thinker in contemporary Iran, describes Tabarabai as the greatest interpreter and philosopher in the contemporary Shiite world. See Muhammad Taqi Misbah, "Sukhani Piramoun i Shakhsiyyati Ustad Allama-yi Tabarabai," in Yadnami-yi Mufassiri Kabir Ustad Allama-yi Tabatabai (Q um: Intisharari Shafaq, 1982), p. 41. Sobhani, a distinguished philosopher and jurist, argues rhar Tabarabai has delivered an original sryle of the interpretation of the Q ur'an, SeeJaafar Sobhani, "Nazari wa Gozari bar Zindigani-yi Ustad Allama-yi Tabatabai," in Yadnami-yi Mufassiri Kabir Ustad Allama-yi Tabatabai (Q um: Intisharati Shafaq, 1982), pp. 70-2. Jawadi Amoli, a prominent Shiite phi­ losopher and interpreter of the Qur'an, argue that in addition to his innova­ tion in the interpretation of the Qur'an, Tabarabai has promoted Islamic philosophy and made a strong anempt to reconcile between the teachings of the Q ur'an and Islamic philosophy and mysticism. See Muhammad Taqi Misbah, "Naqshi Ustad Allarna-yi Tabarabai dar Nihzati Fikri-yi Hawzi-yi Ilmiyyi-yi Qum', in Yadnami-yi Mufassiri Kabir Ustad Allama-yi Tabatabai (Q urn: Inrisharati Shafaq, 1982), pp. 141-3; and Abdullah Jawadi-yi Amoli, "Siri-yi Falsafi-yi Ustad Allama-yi Tabatabai," in Yadnami-yi Mufassiri Kabir Ustad Allama-yi Tabatabai, (Qum : Intisharati Shafaq, 1982), pp. 167-8. 44. Among their students are the following: Murtaza Mutahhari, a unique Islamic thinker in the contemporary Shiite world whose books have been broadly studied in the last three decades; Muhammad Hussein Beheshti and Abdulkarim Mousavi Ardabili, the first and the second head of the judiciary of the Islamic Republic of Iran; Ibrahim Amini, the depury director of the Assembly of Experts for the appointment of the supreme leader in Iran; Hassan Hassanzadi 196 • Notes Amoli and Abdullah Jawadi Amoli, rhe mosr disringuished philosophers of present Iran; Muhammad Taqi Misbah, rhe mosr influential religious scholar in presenr Iranian polirics; Nasir Makarim Shirazi, and Hussein Nouri Hamidani, two top jurisrs of present Iran; and finally Jaafar Sobhani, the most prominent theologian in the contemporary Shiite world. See Sobhani , "Nazari wa Gozari bar Zindigani-yi Ustad Allama-yi Tabarabai," p. 73. 45. J. A. Simpson and E. S. C. Weiner (eds.), The Oxford English Dictionary, 2nd ed., Vol. 8, (Oxford: Oxford University Press, 1989), p. 88 I. 46. Seymour Martin Lipset, The Encyclopedia ofDemocracy (London: Routledge, 1995), p. 756; Patrick Neal and David Paris, "Liberalism and the Communitarian Critique: A Guide for the Perplexed," Canadian Journal of Political Science 23, no. 3 (September 1990): 43 I. 47. John Kekes, Against Liberalism (Irhaca: Cornell University, 1997), p. 2. 48. Richard Bellamy, Rethinking Liberalism (London: Pinter, 2000) , p. 43. 49. John Gray, Liberalism, 2nd ed. (Berkshire: Open University Press, 1995), pp. xi, 46. 50. Anthony Arblaster, The Rise and Decline ofWestern Liberalism (Oxford : Basil Blackwell, 1984), p. 56. 51. Richard Bellamy, Liberalism and Modern Society: An Historical Argument (Cambridge: Polity Press, 1992), p. 2. 52. Benjamin Constant , "Liberty Ancient and Modern," in The History of European Liberalism. cd. G. de Ruggiero(Oxford: Oxford University Press, 1927), pp. 167- 8. 53. Isaiah Berlin, Four Essays on Liberty (London : Oxford University Press, 1969), p.lvi. 54. Ibid., pp. lvii, 132, 144. 55. Andrew Mason, "Imposing Liberal Principles," in Pluralism and Liberal Neutrality, ed. Richard Bellamy and Martin Hollis (London : Frank Cass, 1999), p. 99. 56. Chandran Kukarhas. "AreThere Any Cultural Rights?" Political Theory 20, no. I (February 1992): 116, 128. 57. A. H . Robertson and J. G. Merrills, Human Rights in the World, 4th ed. (Manchester : Manchester University Press, 1996), pp. 2-7. 58. Eric Heinze, The Logic ofLiberal Rights: A Study in the Formal Analysis ofLegal Discourse (London: Routledge, 2003) , p. 13. 59. Bellamy, Rethinking Liberalism, pp. 146, 176-7. 60. Gray, Liberalism, pp. xii, xiii. 61. Richard Bellamy, "Liberalism," in Contemporary Political Ideologies, ed. Roger Earwell and Anthony Wright (London : Pinter, 1993), p. 24. 62. John Gray, Post-Liberalism, Studies in Political Thought, 2nd ed.
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