shabnam faraji; seyyed Javad Miri
Volume 10, Issue 2 , March 2022, , Pages 155-168
Abstract
Relying on the concept of "common human culture", Allameh Jafari considers different thinkers in different eras and societies with a holistic view and, with his own methodology, formulates religious knowledge in such a way that our attention to it will review and Rethinking invites different areas of ...
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Relying on the concept of "common human culture", Allameh Jafari considers different thinkers in different eras and societies with a holistic view and, with his own methodology, formulates religious knowledge in such a way that our attention to it will review and Rethinking invites different areas of thought and common thought patterns. He considers religious knowledge to be the result of weekly epistemological climates (scientific, philosophical, intuitive, theological, moral, mystical, religious). Accordingly, the division of knowledge into two religious and secular spectrums loses its function and meaning.Secular is basically not a secular or anti-religious meaning, but a specific concept of Christian society in the non-monastic sense that Muslims have chosen by internalizing this concept as the theoretical and intellectual basis of their bio-world; Islam, on the other hand, rejects both monastic and clerical interpretations of religion and considers sectarianism and direct communication with God. Therefore, instead of the religious / secular duality, a new formulation of the bio-world of Islam can be presented according to the concept of "custom" and "common human culture", which is rooted in the historical tradition and cultural and religious interpretations of Muslims.
seyyed Javad Miri
Volume 9, Issue 1 , August 2020, , Pages 25-40
Abstract
In this article, the author has attempted to inquire about the relevance of Ali Shariati's critique of Durkheim's sociology of religion. There are innumerable studies on Durkheim and the Durkheimian sociology of religion but we have almost no comprehensive research on the Shariatian reading of the Durkheimian ...
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In this article, the author has attempted to inquire about the relevance of Ali Shariati's critique of Durkheim's sociology of religion. There are innumerable studies on Durkheim and the Durkheimian sociology of religion but we have almost no comprehensive research on the Shariatian reading of the Durkheimian sociology of religion. Here, the author has worked on the notion of elementary form of religion as understood by Durkheim within the Shariatian frame of reference. Shariati argues that Durkheim has misunderstood the question of elementariness by equating the 'collective soul' and 'religious emotion' as in Shariati's view these two are fundamentally different in kind and substance. In other words, here the author is attempting to legitimize the Shariatian frame of reference while engaging the Durkheim's sociology of religion.
seyyed Javad Miri
Volume 9, Issue 1 , August 2020, , Pages 121-138
Abstract
In this paper, the author is looking at Ali Shariati's conceptualization of Shiism from its early period to the 20th century. By dividing the history of Shiism into two forms of movement and institution, Shariati argues that Shiism in the form of movement is faith-oriented while in the ...
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In this paper, the author is looking at Ali Shariati's conceptualization of Shiism from its early period to the 20th century. By dividing the history of Shiism into two forms of movement and institution, Shariati argues that Shiism in the form of movement is faith-oriented while in the phase of institution is power-oriented. This is a disputable form of conceptualization but it is worth debating as this distinction is employed by Shariati in re-reading the relation between religion and state too. He argues that in the phase of movement, the Shiite religious scholar appears as an 'Alim' while in the institutional phase we are faced with a new form of social being which appears as 'Ruhani'. Here Shariati argues that the consolidation of scholar as a Ruhani seems to bear resemblances to Christianity both in its religious form and social institutions. Furthermore, Shariati argues that Shiism in the Alavite form which is symbolized by religious scholar as an Alim holds a critical stance vis a vis power while in the Safavid form which is symbolized by religious personality as a Ruhani holds a domicile position vis a vis power.
seyed mohammad javad banisaeed langaroudi; seyyed Javad Miri; Amirabbas Alizamani
Volume 9, Issue 2 , January 2020, , Pages 225-244
Abstract
The present article deals with what human happiness is and its relation to the religious knowledge of God. Saint Thomas Aquinas in the tradition of Christian philosophy, and Allameh Tabatabai in the tradition of Sadraian philosophy within Islamic philosophy have dealt with this issue and both know ...
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The present article deals with what human happiness is and its relation to the religious knowledge of God. Saint Thomas Aquinas in the tradition of Christian philosophy, and Allameh Tabatabai in the tradition of Sadraian philosophy within Islamic philosophy have dealt with this issue and both know true happiness in knowing and oneness with God and believe that because true happiness for man, and about His ultimate goal is used, whenever man reaches full actuality in his attribute, which is the power of intellect, and realizes the highest form of intellection, s/he has attained happiness. Both interpret this complete knowledge as vision and consider it as a kind of existential union within the limits of human capacity with the transcendent origin. On this basis, the faith professed by average folk in God cannot lead them to true happiness; however, based on the principles of both philosophers, a way can be found for this problematique.
