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Philosophical Rationalism in Shia Kalam /25
University of Tabriz- Iran Philosophical Investigations Vol. 11/ No. 21/ Fall & Winter 2017 Philosophical Rationalism in Shia Kalam* Seyyed Mohammad Ali Dibaji** Associate professor, university of Tehran Abstract One important question that the emergence of philosophical or rational Kalam has raised is what rationalism in the so-called Kalami (theological) schools actually means. This paper investigates the answers to the aforementioned question in Shi’a Kalam. Also, we have a comparative look at the philosophical Kalam and the rational one, concluding the identity of Shi’a Kalam with Shi’a philosophy. In this work, we have referred to three types of rationalism: personal, Vahmi (imaginal), and Hikmi (philosophical) rationalism. In short, our answer to the above question would be that, Shi’a Kalam – specially in Khaje Nasir’s works – is based on Hikmah (philosophy), and so, rationalism in this school does not refer but to this approach. This type of rationalism is in contrast to the personal or Vahmi rationalism. As a matter of fact, Those Mutakalims (theologians), who use Hikmi rationalism, don’t try to criticize philosophy or elicit from it; they just try to employ the principles, foundations, and results of Hikmah to explain, justify,Archive and defend their religious beliefs. of SID Keywords: Hikmi; rationalism; Kalam; philosophical; Shi’a The author would like to acknowledge the financial support of University of Tehran for this research under grant number2202022/1/06 * Received date: 2017/06./27 Accepted date: 2017/07/28 ** E-mail: [email protected] www.SID.ir Philosophical Rationalism in Shia Kalam /25 Introduction In philosophical literature, the terms ‘philosophical’ and ‘rational’ were often used interchangeably, and is so often the case at the time being. -
Iran 2019 International Religious Freedom Report
IRAN 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution defines the country as an Islamic republic and specifies Twelver Ja’afari Shia Islam as the official state religion. It states all laws and regulations must be based on “Islamic criteria” and an official interpretation of sharia. The constitution states citizens shall enjoy human, political, economic, and other rights, “in conformity with Islamic criteria.” The penal code specifies the death sentence for proselytizing and attempts by non-Muslims to convert Muslims, as well as for moharebeh (“enmity against God”) and sabb al-nabi (“insulting the Prophet”). According to the penal code, the application of the death penalty varies depending on the religion of both the perpetrator and the victim. The law prohibits Muslim citizens from changing or renouncing their religious beliefs. The constitution also stipulates five non-Ja’afari Islamic schools shall be “accorded full respect” and official status in matters of religious education and certain personal affairs. The constitution states Zoroastrians, Jews, and Christians, excluding converts from Islam, are the only recognized religious minorities permitted to worship and form religious societies “within the limits of the law.” The government continued to execute individuals on charges of “enmity against God,” including two Sunni Ahwazi Arab minority prisoners at Fajr Prison on August 4. Human rights nongovernmental organizations (NGOs) continued to report the disproportionately large number of executions of Sunni prisoners, particularly Kurds, Baluchis, and Arabs. Human rights groups raised concerns regarding the use of torture, beatings in custody, forced confessions, poor prison conditions, and denials of access to legal counsel. -
Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere By
Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere by Narges Valibeigi A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in Sociology Waterloo, Ontario, Canada, 2012 © Narges Valibeigi 2012 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. Narges Valibeigi ii Abstract Cyberspace has diversified and pluralized people’s daily experiences of religion in unprecedented ways. By studying several websites and weblogs that have a religious orientation, different layers of religious authority including “religious hierarchy, structures, ideology, and sources” (Campbell, 2009) can be identified. Also, using Weber’s definition of the three types of authority, “rational-legal, traditional, and charismatic” (1968), the specific type of authority that is being presented on blogosphere can be recognized. The Internet presents a level of liberty for the discussion of sensitive topics in any kind of religious cyberspace, specifically the Islamic one. In this way, the Internet is expanding the number and range of Muslim voices, which may pose problems for traditional forms of religious authority or may suggest new forms of authority in the Islamic world. The interaction between the Internet and religion is often perceived as contradictory, especially when it is religion at its most conservative practice. While the international and national applications of the Internet have increased vastly, local religious communities, especially fundamentalists, perceived this new technology as a threat to their local cultures and practices. -
?Free Speech, Scholarly Critique, and the Limits of Expression in Islam?
Al-Mahdi Institute?s 9th Annual VIRTUAL Contemporary Fiqh? Issues workshop ?Free Speech, Scholarly Crit ique, and t he Lim it s of Expression in Islam ? 1st & 2nd July 2021 CONTENTS INTRODUCTION Many western liberal democracies uphold the right to free speech and expression as a fundamental freedom, which albeit not an absolute right, extends to the mockery of venerated figures. Critique of Islam and ridicule of the Prophet Muhammad have disconcerted some Muslim factions. As a result, some Muslim jurists condemn many expressions that fall under the rubric of free speech in liberal 1. INTRODUCTION democracies as blasphemy, which they consider to be a punishable crime. Considering ongoing tensions and the perception that critique of religion is not tolerated in Islam, the 9th Annual Contemporary Fiqh? Issues Workshop, hosted by the Al-Mahdi Institute, seeks to provide a 2. SPEAKERS BIOS & ABSTRACTS virtual forum for discussions surrounding free speech, scholarly critique, and the limits of expression in Islam. The Workshop invites papers from seminarian trained jurists or those with an understanding of the traditional seminarian system that shed light on how freedom of expression and its limits are understood in the Muslim legal discourse and the extent to which it may be influenced by various socio-political factors. These important contemporary questions at the intersection between political theory and jurisprudence are positioned within broader discussions regarding the parameters of expression within Islam. As such, the Workshop will feature a range of papers from multidisciplinary backgrounds dealing with, but not limited to: - Philosophical, theological, and ethical analysis regarding freedom of expression. -
Jurisprudential Principles of the Cultural System of the Is- Lamic Republic of Iran
Propósitos y Representaciones Sep. 2020, Vol. 8, SPE(3), e764 ISSN 2307-7999 Special Number: Teaching for University Students in the Context of Quarantine Measures During Pandemics e-ISSN 2310-4635 http://dx.doi.org/10.20511/pyr2020.v8nSPE3.764 CONFERENCE Jurisprudential principles of the cultural system of the Is- lamic Republic of Iran Principios jurisprudenciales del sistema cultural de la República Islámica del Irán Majid Sabzikaran Jurisprudence and Fundamentals of Islamic Law, Islamic Azad University, Mashhad Branch, Iran. Gholam Hassan Delavar Jurisprudence and Fundamentals of Islamic Law, Islamic Azad University, Mashhad Branch, Iran. Mohammad Reza Javaheri Jurisprudence and Fundamentals of Islamic Law, Islamic Azad University, Mashhad Branch, Iran. Received 06-14-20 Revised 08-10-20 Accepted 09-01-20 On line 09-30-20 *Correspondence Cite as: Email: [email protected] Sabzikaran, M., Hassan Delavar, G., & Reza Javaheri, M. (2020). Jurisprudential principles of the cultural system of the Islamic Republic of Iran. Propósitos y Representac- iones, 8 (SPE3), e764. Doi: http://dx.doi.org/10.20511/pyr2020.v8nSPE3.764 © Universidad San Ignacio de Loyola, Vicerrectorado de Investigación, 2020. This article is distributed under license CC BY-NC-ND 4.0 International (http://creativecommons.org/licenses/by-nc-nd/4.0/) Jurisprudential principles of the cultural system of the Islamic Republic of Iran Summary Our revolution, unlike other movements and revolutions of the twentieth century, which often had economic and political foundations, was a cultural revolution, and we find carefully in the main slogans of the revolution (independence, freedom, republic and Islam) that Apart from the word "republic", which has a socio-political meaning, other slogans show the cultural foundations of this movement. -
New Analysis of Shia Politics
POMEPS STUDIES 28 islam in a changing middle east New Analysis of Shia Politics December 2017 Contents Introduction . .. 3 The Ayatollahs and the Republic: The religious establishment in Iran and its interaction with the Islamic Republic . 6 Mohammad Ali Kadivar, Brown University The Najafi Marja‘iyya in the Age of Iran’s Vali-ye Faqih (Guardian Jurist): Can it Resist? . 10 Elvire Corboz, Aarhus University The Source of Legitimacy in the Guardianship of the Jurist: Historical Genealogy & Political Implications . 15 Roozbeh Safshekan, University of Alberta and Farzan Sabet, The Graduate Institute, Geneva Becoming Hezbollahi: Religion and the Unintended Consequences of Propaganda in Post-2009 Iran . .. 20 Shirin Saeidi, The European Centre for the Study of Extremism Unpacking the Welfare-Politics Nexus in the Islamic Republic of Iran . 26 Kevan Harris, University of California-Los Angeles Sectarian Unity as a Form of Governmentality: Assessing the dynamics of Development Policy Making in Lebanon’s Shia Territories . 31 Diana Zeidan, École des Hautes Etudes en Sciences Sociales, IRIS, Paris The Iranian Revolution and Sunni Political Islam . 36 Toby Matthiesen, University of Oxford The Transformation of Shia Politics in the Gulf Monarchies . 39 Laurence Louër, Sciences Po CERI, Paris, France Tilly goes to Baghdad: How the War with Da'esh can create a Shi'a State . 43 Marsin Alshamary, MIT Alawite revivalism in Syria . 48 Hussein Abou Saleh, Sciences Po University, Paris Bringing the ‘Other Islamists’ back in: Sunni and Shia Islamism(s) in a sectarianized new Middle East . 52 Morten Valbjørn, Aarhus University The Project on Middle East Political Science The Project on Middle East Political Science (POMEPS) is a collaborative network that aims to increase the impact of political scientists specializing in the study of the Middle East in the public sphere and in the academic community . -
Artículos Y Ensayos Sobre Persia E Irán
Artículos & Ensayos Históricos, sociológicos & religiosos sobre Persia & el actual Irán Los Barmakíes, la saga de ministros del califato abbasí Joaquín Rodríguez Vargas Orígenes Los Barmakíes o Barmécidas eran originariamente monjes budistas persas que regentaban en Balj, en el actual Afganistán, un monasterio llamado Nobahâr, forma persa del vocablo sánscrito nava-vihâra, que significa «nuevo monasterio», lugar venerado por los budistas de toda la zona y donde acudían multitud de peregrinos a cumplir con sus obligaciones religiosas y a ofrecer sus presentes; desde los más humildes hasta los reyes, allí se dirigían a rendir culto al buda principal que presidía la gran sala e iban besando la mano del sacerdote dirigente del monasterio. El nombre de Nobahâr, lo primero que evoca a la mente de un hablante de persa es el significado de «nueva primavera» (no, nuevo, Bahâr, primavera). En efecto, los historiadores que han escrito sobre los Barmakíes, en su mayoría persas, no sólo han confundido la etimología verdadera de esta denominación sino que incluso han justificado con historias, reales o no, sus argumentos. Esta confusión se hace más comprensible al saber que había ciudades en Asia Central (cerca de Samarcanda y Bujara) que se llamaban de la misma manera y que, obviamente, los persas del lugar entendían como «nueva primavera». Tuvo que ser el inglés Rawlinson quien a mediados del siglo XIX se percató de la verdadera etimología de Nobahâr. Los historiadores musulmanes relatan historias inverosímiles sobre este desconocido monasterio cuya ubicación, aún en el día de hoy, no ha podido ser localizada con exactitud. Así, por ejemplo, el historiador persa ‘Omar b. -
Ontology and Cosmology of the ʿaql in Ṣadrā's Commentary on Uṣūl Al-Kāfī
Ontology and Cosmology of the ʿaql in Ṣadrā's Commentary on Uṣūl al-Kāfī Seyed Amirhossein Asghari Journal of Shi'a Islamic Studies, Volume 10, Number 2, Spring 2017, pp. 157-182 (Article) Published by ICAS Press DOI: https://doi.org/10.1353/isl.2017.0011 For additional information about this article https://muse.jhu.edu/article/731658 Access provided at 16 Sep 2019 03:20 GMT from Indiana University Libraries Journal of Shi‘a Islamic Studies Spring 2017 . Vol. X . No. 2 Ontology and Cosmology of the ʿaql in Ṣadrā’s Commentary on Uṣūl al-Kāfī SEYED AMIRHOSSEIN ASGHARI Indiana University, Bloomington, USA ABSTRACT: Mullā Ṣadrā’s (c 1571-1640) commentary on Uṣūl al- Kāfī is one of the more famous commentaries on this signiicant Shi‘i hadith collection. For his philosophical and Sui background, Ṣadrā’s approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāma Majlisī in Shi‘aand Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the cosmic (as irst created- being) and human levels as presented in the Kitāb al-ʿAql wa al-Jahl (The Book of Intellect and Ignorance). Ṣadrā, already well-versed in the philosophical discourses on ontology and cosmology, inds al-Kāfī as a fertile ground to develop and extend his vision of cosmos and existence. This paper, furthermore, investigates and reviews some later and contemporary scholars’ critiques of Ṣadrā’s view on hadith and intellect. -
Resea Rch of Nah Jolb a Lag Heh the Influences of Resurrection
The Influences of Resurrection-Believing on Human Worldly Life from Nahj al-Balaghe's Perspective Naser Rafiei Mohammadi* Receive Date: 31 October 2018 Accepted Date: 04 February 2019 Abstract Resurrection is one of the principles of monotheistic religions and its belief is the Research of Nahjolbalagheh of Research difference between religious and non-religious thought. On the other hand, human AQuarterly Research Journal Research AQuarterly beliefs play an important role in human life. One way to illustrate the effect of beliefs on human life is to refer to religious texts. Nahj al-Balagha, as a religious text, contains some of the Amir al-Mu'minin's teachings, which has, directly and indirectly, expressed the various effects of the resurrection belief in human life. This belief causes the human being to imagine himself, in all situations, in the presence of God. Therefore, he is constantly watching over his speech and deeds. Extraction of these works, in addition to explaining the effects of the resurrection on human worldly life, can play an important role in reinforcing the doctrinal foundations as well as determining the appropriate behavioral patterns for individuals in society. In fact, paying attention to these works has a constructive role in the believing life of individuals in the community and will pave the way for the formation of a believing society. Key words: Resurrection, Nahj al-Balagha, World, Resurrection-Believing, Imam Ali (AS). 195 *Associate professor of Al-Mustafa International University [email protected] 193 Role of Resurrection-Believing in Economic Purity according to Nahj Al-Balagheh Fatemeh Moradi Kohnaki */ Ali Matouri **/amanollah naseri *** Receive Date: 23 February 2019 Accepted Date: 18 March 2019 Abstract The term economic purity was first introduced by the Supreme Leader of Research of Nahjolbalagheh of Research Revolution in the statement of the second step of the revolution. -
Transcendent Philosophy an International Journal for Comparative Philosophy and Mysticism Editor Transcendent Philosophy Journal Is an Academic Seyed G
Volume 12. December 2011 Transcendent Philosophy An International Journal for Comparative Philosophy and Mysticism Editor Transcendent Philosophy Journal is an academic Seyed G. Safavi peer-reviewed journal published by the London SOAS, University of London, UK Academy of Iranian Studies (LAIS) and aims to create a dialogue between Eastern, Western and Book Review Editor Islamic Philosophy and Mysticism is published in Transcendent Sajjad H. Rizvi December. Contributions to Exeter University, UK Philosophy do not necessarily reflect the views of the editorial board or the London Academy of Iranian Editorial Board Studies. G. A’awani, Iranian Institue of Philosophy, Iran Contributors are invited to submit papers on the A. Acikgenc, Fatih University, Turkey following topics: Comparative studies on Islamic, M. Araki, Islamic Centre England, UK Eastern and Western schools of Philosophy, Philosophical issues in history of Philosophy, Issues S. Chan, SOAS University of London, UK in contemporary Philosophy, Epistemology, W. Chittick, State University of New York, USA Philosophy of mind and cognitive science, R. Davari, Tehran University, Iran Philosophy of science (physics, mathematics, biology, psychology, etc), Logic and philosophical G. Dinani, Tehran University, Iran logic, Philosophy of language, Ethics and moral P.S. Fosl, Transylvania University, USA philosophy, Theology and philosophy of religion, M. Khamenei, SIPRIn, Iran Sufism and mysticism, Eschatology, Political Philosophy, Philosophy of Art and Metaphysics. B. Kuspinar, McGill University, Canada H. Landolt, McGill University, Canada The mailing address of the Transcendent Philosophy O. Leaman, University of Kentucky, USA is: Y. Michot, Hartford Seminary, Macdonald Dr S.G. Safavi Center, USA Journal of Transcendent Philosophy M. Mohaghegh-Damad, Beheshti University, Iran 121 Royal Langford 2 Greville Road J. -
'Violence in Sharīʿa and Its Contemporary
‘Violence in Sharīʿa and its Contemporary Implications’ The Al-Mahdi Institute’s 5th Annual Contemporary Fiqhi Issues Workshop 6th – 7th July 2017 60 Weoley Park Road, Birmingham, B29 6RB www.almahdi.edu ‘Violence in Sharīʿa and its Contemporary Implications’ Contributors Workshop 6th – 7th July 2017 Convenor: Dr Ali-Reza Bhojani Al-Mahdi Institute 60 Weoley Park Road, Birmingham, B29 6RB ‘Violence in Sharīʿa and its Contemporary Implications’ The 5th annual fiqhī workshop at Al-Mahdi Institute aims to facilitate scholarship directly addressing questions relating to the topic of “violence in Sharī ͑a andits contemporary implications”. The Muslim juristic fiqhī discourse has been framed historically as concerned with preserving social order, through offering a framework seeking to regulate the lives of humankind by inferring orthopraxic precepts attempting to capture the judgment of God in any given circumstance. The remit of this framework includes regulations for the sanction of, and limits to, violence in all its forms. Recent years have seen increasing challenges to historically inferred positions, alongside continued attempts to understand precepts afresh, on issues as wide ranging as domestic violence, criminal law and the ethics of war. This workshop seeks to explore justifications, challenges and emerging responses to questions regarding attempts to apply any such regulation of violence, whether that violence be collective, interpersonal or self- directed. Programme Schedule: Day 1 Thursday 6th July 2017 10:45-11:15 –Registration -
Philosophical Investigations / Vol
The Quarterly Journal of University of Tabriz-Iran ISSN (print): 2251-7960 ISSN (online): 2423-4419 Journal Homepage: www.philosophy.Tabrizu.ac.ir Vol. 14/ Issue: 32/ Autumn 2020 The Suspended Man Self-awareness in Ibn Sina and * Suhrawardi (a comparative study) Recived date: 2019.6.23 Accepted date: 2020.12.14 PP.1-10 DOI: 10.22034/jpiut.2020.41090.2640 Majid Ehsanfar PhD Student of philosophy of religion, Department of Islamic Philosophy and Theology, Isfahan Branch (Khorasgan), Islamic Azad University, Isfahan, Iran. [email protected] Hossein Falsafi (Responsible author) Assitant professor at Department of Islamic Philosophy and Wisdom, Khorramabad Branch, Islamic Azad University, Khorramabad, Iran. [email protected] Hossein Vaezi Assiociateprofessor at Department of Islamic Philosophy and Theology, Isfahan Branch (Khorasgan), Islamic Azad University, Isfahan, Iran. [email protected] Abstract The question what is the soul is one of the fundamental questions in philosophical psychology, and the answer to it, along with other psychological questions, has been and is one of the most important and first concerns of philosophers. Among the philosophers, Ibn Sina and Suhrawardi have offered a novel view of the identity of the soul in comparison with their predecessors. In order to know the identity of the soul, Ibn Sina mentions the experience of the suspended man in space in some of his works, and Suhrawardi, while expressing and correcting Ibn Sina's experience, speaks of other experiences. Through this research, it becomes clear that the efforts of the two in recognizing the soul are not equal; because Ibn Sina reaches existence in the experience of the man suspended in space, which is a hypothetical experience, not a real one, and in the experience of liberation from the body and the sleep and wakefulness experiences, which are real and not hypothetical experiences, Suhrawardi achieves self and his own identity.