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Islam and Democracy. Prospects and Possibilities. A Critical Analysis of the Theory of the Religious Democracy of Dr Abdulkarim Soroush
No full textThis research is about Islam and democracy and the political theory of ‘democratic religious government’ of Dr Abdulkarim Soroush, an Iranian scholar and one of the leading figures in the debate on Islam and democracy in the Islamic world. The research endeavours to answer several questions: How far has the debate on Islam and democracy developed? Was the Islamic revolution in Iran an Islamic revolution and has it been a step forward for democracy there and an example of the compatibility of Islam and democracy? What are the specificities of Soroush’s political theory and how far are they sustainable? Is he successful in offering, at least in theory, a political model that can accommodate Islam and democracy?
The research puts Soroush’s political theory into context and begins by exploring the background of the debate on Islam and democracy and the debate concerning Shia political thought and the legacy of the Iranian revolution. My research finding in the first chapter is that the political challenges posed by democracy as a political system based on the rule of people, regardless of their faith or gender, have been the most serious challenges Islam and Muslims have faced, especially in the past few decades. It also demonstrates how immature the debate is. The second chapter reveals how the Iranian revolution puts Shia Islam on a new track so that it can neither go back to its isolationist position nor resist the trend of secularisation and democratisation. A religion that, I will argue, was an impediment for democracy and open society, has become a force for reconciliation of the faithful’s spiritual needs and their human rights.
In the third chapter I explore Soroush’s religious beliefs and development in his religious thoughts. I will try to establish in this chapter how he has found Islam to be exposed to scholarly debate and an easy target for modern Muslim scholars and intellectuals equipped with modern methodology to rehearse it, adjust it and rationalise it in order for it to become compatible with modern forms of life and human rights. I also demonstrate in this chapter that whatever the contents of Soroush’s political theory, he is a faithful Muslim and his religious beliefs do not support a democratic political system.
Soroush’s political theory is the topic of the fourth chapter. In this chapter I have discovered how Soroush removes religious hurdles through his religious theory in order to present his political theory. It appears that Soroush believes what we have in the name of religion is nothing more than our knowledge and interpretations of religion. Since these are human understandings, they are like other human knowledge and, therefore, they are historical products that are timely and open to critical analysis and adjustable to humans’ socially evolving demands. I also explain in the fourth chapter why Soroush feels the existence of religion in public life is under threat and therefore endeavours to reconcile religion with the realities of the modern era to secure a space for religion. In doing this, Soroush loses theoretical consistency because he makes every effort, though unsuccessfully, to become the champion of all across the political spectrum, whether religious or liberal. Soroush’s contribution to the debate on Islam and democracy is significant, but he fails, as it will be argued, to offer a viable political theory on the compatibility of Islam and democracy.
The research concludes with an assessment of the prospects and possibilities of the ideas of compatibility of Islam and democracy and highlights the contradictions and challenges of the idea. The conclusion sets the steps and prerequisites for a serious debate on Islam and democracy and illuminates the tenability of the debate by raising serious doubts about the authenticity of the debate on Islam and democracy
\u27Abdolkarim Soroush
No full text‘Abdolkarim Soroush is the penname for Hossein Haj Faraj Dabbᾱgh (1945–). He is one of the most controversial figures in the religious and political polemics of postrevolutionary Iran. This is owing to his early adherence to the Islamic revolutionary values, his polemics against Marxism, later departure from the conservative Islam toward a reformist stand based on the philosophy of science and modern hermeneutics, and his current role as an uncompromising and outspoken opposition voice, as well as a fervent supporter of the Green Movement. Soroush’s ideas should be categorized under religious reformism in general, which goes beyond Iranian politics. Due the political nature of Islam today, particularly its governmental institutionalization in the postrevolutionary Iran, his views on religion have found direct political relevance to the relationship between religion and politics in the Shi ̒ite world. The modern category of “religious intellectualism,” in which Soroush is a major exponent has been connected to religious and political reformism, hence his journalistic title of “the Luther of Islam,” which he does not approve of because of fundamental differences between his agenda and that of Luther’s. As a prolific writer, and an eloquent lecturer and public speaker, Soroush has addressed a variety of issues for a large audience in Iran and beyond. In Iran, he was particularly associated with the Kiyᾱn Circle, a circle of thinkers and writers who published their critical and reformist views in a journal named “Kiyᾱn.” With his background in both Western and Islamic philosophy, he has managed to maneuver on ideas concerning the evolvement of religious sciences in keeping with the demands of modernity. Soroush is especially known for his critique of clerical Islam and his treatment of Islamic theology and law in relation with contemporary issues such as religious pluralism, democracy, and human rights by employing a literary style of writing that draws on his background in Persian mystical poetry. Soroush has been criticized from two opposite quarters. While the Iranian conservative clergy and politicians have repeatedly accused him of undermining Islam, secular intellectuals criticize the religious content of his ideas and the “paradoxicality” of his project: namely, religious intellectualism. Over the past decade, Soroush has attracted a lot of attention in Western academia. He left Iran after the conservatives’ pressure on him grew more intense following the turmoil during and after Khatami’s presidency. Since 2000 Soroush has been living in the West giving lectures at several universities including Harvard, Yale, Princeton, and University of Chicago
PEMIKIRAN FILSAFAT POLITIK ABDOLKARIM SOROUSH
No full textThe ideas of freedom, justice, democracy, and secularism are the main themes in the study of political philosophy. In the context of religious and political relations, conversations about justice, democratic freedom, and political secularism are the main themes in the Islamic world. One of them is the debate on philosophical political thought that took place in Iran, after the revolution. The idea of the relation between religion and politics, especially the relation between Islam and democracy which requires freedom and justice, has become an ongoing and ongoing philosophical political discourse. The main figure who became the vanguard in building religious and political relations based on freedom and justice was Abdolkarim Soroush. By using interpretive descriptive analysis and literature study coupled with a historical approach, this article attempts to explain Abdolkarim Soroush's view on the relationship between religion and politics, especially Islam and democracy with the themes of freedom, justice, secularism, and restricted democracy. The results obtained regarding the fundamental difference between political secularism and philosophical secularism according to Soroush are the roots and objectives. Soroush believes that political secularism is an alternative in solving the problem between religion and politics, both in religious societies and in non-religious or secular societies. Regarding democracy, Soroush views democracy as an anti-tyranny theory. As for justice, he considers justice to have roots in Islamic teachings and to be the basis of modern political life. In terms of freedom, Soroush views freedom as dynamic. Soroush divides the concept of freedom into political and philosophical, in the political dimension, freedom is identical with democracy.The ideas of freedom, justice, democracy and secularism are the main themes in the study of political philosophy. This article attempts to explain Abdolkarim Soroush's political philosophy with the boundaries of themes regarding freedom, justice, secluralism and democracy. Abolkarim Soroush is a thinker in the contemporary Islamic world
Abdolkarim Soroush New 'Revival of Religious Sciences'
No full textAbdolkarim Soroush (b.1945) is an Iranian philosopher-thinker whose innovative ideas on religious reform are sure to win him a place among the most prominent Muslim reformers of this century. A graduate of Tehran University in pharmacology, Soroush undertook postgraduate studies in history and the philosophy of science at the University of London in the early 1970s. His searching mind, already familiar with Islamic and Western classical philosophical traditions, was captivated by modern philosophy
2u. Soroush - Shia Islam
No full textThis record was harvested from a previous catalogue system and will be withdrawn in 2025. Information in this record may be superseded or incomplete. Visit this record in UMA's new catalogue at: https://archives.library.unimelb.edu.au/nodes/view/448648Dates are dates of meeting. Dates of creation are unknown.312866
Sub-item: [2020.0047.00627] "2u. Soroush - Shia Islam
Reason, freedom, & democracy in Islam : essential writings of ʻAbdolkarim Soroush /
No full text"In recent years 'Abdolkarim Soroush has emerged as one of the leading revisionist thinkers of the Moslem world. Supporters and critics alike have called him the Martin Luther of Islam - a man whose ideas on religion and democracy could bridge the chasm between Moslem societies and the rest of the world. Soroush and his contemporaries in other Moslem countries are shaping what may become Islam's equivalent of the Christian Reformation: a period of questioning traditional practices and beliefs and, ultimately, of upheaval.""This book features eleven of Soroush's essays translated into English for the first time, a new critical introduction by the editors, and an original interview that reveals the intellectual biography of Soroush. Offering a timely corrective to the common view of Islam as monolithically reactionary, this book will be of great interest to students and scholars of the Middle East and Islam and politics both here and abroad."--Jacket.Translated from Persian.Includes bibliographical references (pages 227-229) and index."In recent years 'Abdolkarim Soroush has emerged as one of the leading revisionist thinkers of the Moslem world. Supporters and critics alike have called him the Martin Luther of Islam - a man whose ideas on religion and democracy could bridge the chasm between Moslem societies and the rest of the world. Soroush and his contemporaries in other Moslem countries are shaping what may become Islam's equivalent of the Christian Reformation: a period of questioning traditional practices and beliefs and, ultimately, of upheaval.""This book features eleven of Soroush's essays translated into English for the first time, a new critical introduction by the editors, and an original interview that reveals the intellectual biography of Soroush. Offering a timely corrective to the common view of Islam as monolithically reactionary, this book will be of great interest to students and scholars of the Middle East and Islam and politics both here and abroad."--Jacket
Deideologisasi Islam konservatif perspektif Abdul Karim Soroush: sebuah tinjauan Hermeneutik
No full textBimbingan skripsi ini membahas tentang kritik pemikiran Abdul Karim Soroush terhadap paradigma atau cara pandang keagamaan Islam konservatif yang dinilai terlalu kaku dan fundamentalis. Selain itu, kelompok Islam dengan cara pandang tersebut dijadikannya Islam dengan berbagai simbol-simbolnya yang legal dan formal sebagai basis ideologi gerakan mereka. Kritik Abdul Karim Soroush terhadap Islam konservatif ditelaah dengan perspektif hermeneutika sehingga memunculkan rumusan masalah: (a) bagaimana ideologisasi Islam konservatif menurut Abdul Karim Soroush? Dan (b) bagaimana konsep deideologisasi Islam konservatif menurut Abdul Karim Soroush? Dua problem akademis di atas, itulah yang akan dijawab dalam skripsi ini. Adapun metodologi dalam skripsi ini menggunakan jenis library research (kajian pustaka) dengan model deskriptif analisis. Sedangkan tujuan skripsi ini adalah untuk mengungkap bagaimana proses ideolosasi Islam konservatif menurut pandangan Soroush, dan menjelaskan konsep deideologisasinya terhadap kelompok konservatif tersebut. Hasil penelitian menunjukkan bahwa, pertama: kelompok Islam konservatif menjadikan ajaran-ajaran Islam secara legal dan formal sebagai basis pemahaman dan gerakan keagamaannya, dan menjadikan pembacaan mereka atas Islam sebagai entitas sakral layaknya agama itu sendiri sehingga tidak bisa membedakan mana agama dan mana ilmu tentang agama. Kedua: kritik deideologisasi Soroush dalam tinjauan hermeneutika Gracia menunjukkan, bahwa tidak seharusnya pembacaan seseorang terhadap agama menjadikannya sebagai suatu entitas suci dan tunggal, harusnya pembacaan seseorang terhadap agama dengan pembacaan orang lain yang berbeda dijadikannya sebagai suatu kekayaan khazanah Islam yang pantas diapresiasi. Dan pada hakikatnya pemahaman setiap orang terhadap agamanya selalu berbeda-beda, dan pemahaman tersebut bukanlah agama melainkan hanyalah pembacaan terhadap agama yang statusnya tidaklah lebih otoritatif dan sakral seperti agama itu sendiri
Kritik Abdul Karim Soroush Atas Sistem Al-Faqih: Teks Agama, Interpretasi dan Demokrasi
No full textSoroush menggugat konsep “wilayah al-faqih” dalam sistem demokrasi agama di Iran. Konsep tersebut memberikan wewenang tunggal kepada Mullah dan ulama, sehingga fatwanya bersifat otoritatif. Soroush mengkiritik karena pemerintah hanya mengedepankan kepentingan negara dan menafikan kemaslahatan masyarakat. Kajian ini bebrsifat analisis interpretatif dengan memahami pemikiran Soroush tentang sistem pemerintahan di Iran, sehingga memberikan pemahaman tentang agama secara komprehensif yang membedakan antara agama dan tafsir agama. Soroush menggunakan teori hermeneutika kebebasan dalam membaca ajaran agama untuk menemukan ajaran egaliter. Kesimpulannya ialah “wilayah al-faqih” memperlambat adaptasi dengan perkembangan modern dan setiap putusan yang bersifat ideologi agama harus dipertimbngkan kembali karena bukan utusan Tuhan yang otoritatif.
Abstract
Soroush criticized the concept of "al-faqih territory" embodied in the system of religious democracy in Iran. The concept gives Mullah and Ulama a sole authority. Al-faqih territory which means the leadership of a jihad is a form of Syiah politics that takes place in the Islamic Republic of Iran. The government policy in the name of "God's Voice" to punish a State case. According to Soroush, this is a misconception because the government just prioritizes the interests of the State and denies the public inspirations. On this basis, Soroush wants to give Iranians an understanding of religion more truthfully, so that the people are aware that Religion (text / revelation) and knowledge of theology is different. Soroush attempts at giving reconsideration of the status of "religious ideology" to the public in order to be able to criticize the concept of government in Iran that is "al-faqih territory"
Democratic Governance Of Religion The Abdul Karim Soroush Model
No full textThe encounter between the concept of democracy and religious teachings, especially Islam, is interesting to discuss. This raises several relevant questions: Can democracy be considered within the framework of Islamic teachings? Are democratic values in line with Islamic teachings? Can Islamic principles be juxtaposed with democracy? In addition, what are the views of Islamic scholars, such as Abdul Karim Soroush, on the issue of democracy? Through a literature review, we can find some unique thoughts from Abdul Karim Soroush that are interesting to listen to. One of them is his concept of religious democracy, which also tries to redefine the meaning of religion and the understanding of religion itself. According to Soroush, democracy is currently an established idea. He also argues that democracy is not a monolithic concept, and neither is Islam. Although originating from Western culture, democracy can adapt to local conditions when it interacts with the local cultural context. Therefore, Soroush emphasized that there is no need to be afraid of democracy
Random Component Threshold Models in a Customer Satisfaction Evaluation
No full textThe degree of customer satisfaction is measured on an ordinal scale in evaluating a customer opinion programme. Two random component threshold models are fitted to the results data. Estimation of the parameters in the models and variance components are given by residual maximum likelihood method. The predicted values of the probability of selecting a specific response category are given for all customers. A threshold is selected and customers are then divided into happy and unhappy groups
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