This study compares the social sustainability models of Western cities with those of historical Islamic cities in Iran, exploring their theoretical foundations and practical implementations. The research investigates whether the principles underlying Iranian Islamic cities align with Western standards of social sustainability, identifying similarities and differences between these models. Using a comparative analysis and an interpretative-historical approach, the study reviews the evolution of sustainable practices in both contexts. Concrete examples from Western urban (...) models and Iranian cities are examined to assess their effectiveness in fostering sustainable communities and promoting sustainable behaviors. The findings highlight significant parallels between Western and Iranian Islamic models, with an 83% overlap, particularly with the new urbanism models of Europe and America, despite distinct approaches rooted in cultural and historical contexts. The study concludes that modern urbanism in the West and the Safavid era cities in Iran represent the most sustainable models within their respective regions. (shrink)

There is a tendency among scholars to identify Alfarabi’s political philosophy in general and his theory of the state in particular with that of Plato’s The Republic. Undoubtedly Alfarabi was well versed in the philosophy of Plato and was greatly influenced by it. He borrows the Platonic concept of the philosopher king and uses it in his theory of the state. However, we argue that the identification of Alfarabi’s virtuous city with that of Plato’s The Republic is an inaccurate assessment (...) as it involves overlooking Alfarabi’s unique religiopolitical context. Alfarabi was a Muslim political philosopher, and the present article intends to understand Alfarabi’s theory of the state in light of his historical context. The article shows that, viewed through the prism of Islamic religion and political history, Alfarabi’s virtuous city seems distinct from that of Plato’s The Republic. (shrink)

Following Darcy’s concession in 1901, Britain began oil exploration in the southwest of Iran. In 1908, economic oil was discovered, and the Anglo- Persian Oil Company (APOC) was established. This company from its establishment was under the influence of the British Government, to extend that, Britain became its major shareholder in 1917 which continued until the nationalization of Iran’s oil in 1951. In the meantime, the concession and following agreements prepared an almost autonomous status for the company. Generally, (...) Iran had never been a British colony, however; this status had evidence of colonialism and let the company build the artificial environment in Iran’s southwestern, based on its attitudes and values, as well as hierarchical structure, racial-class segregation, and closed society, which experts consider it as a type of social engineering. According to this, the building formed by the company could manifest the upstream ideas, specifically in towns that were completely shaped by it. Therefore, Masjed Soleyman and Abadan, the two main company towns of the British-owned Anglo-Persian Oil Company, which were quite isolated from other parts of Iran, could be suitable platforms for displaying the company’s attitudes and values. Therefore, this research by interpretive-historical methodology, based on both primary and secondary sources from desk research and archival research, investigates the manifestation of the company’s attitudes and values in its quiet a half-century (1901-1951) building in Masjed Soleyman and Abadan, in five periods. These periods were shaped based on the most important happens including periods of exploration (1901-1908), formation (1908-1917), primary development (1917-1933), secondary development (1933-1939), and leading to the nationalization of oil (1939- 1951). In the first period, there is no evidence of architecture or urbanism, in the second and third periods, architecture, specifically bungalows appeared company values and in the fourth and fifth periods, urbanism especially, garden cities represented company values. (shrink)

Industrial heritage as a relatively recent phenomenon is the production of mid-20th century. The industrial heritage represents the culture, historical situation, processes, technologies and outstanding achievements of each region. Based on the value of contemporary architecture, It is necessary to protect them. Nowadays, the protection of industrial heritage has become an international challenge. One of the prerequisites of the protection of industrial heritage is recognizing their value and their position. Proper protection of industrial heritage needs to study and deep (...) understanding it in a large- scale and recognition of the value of the heritage for conservation process, in a regional scale. However, these kind of buildings, due to the large-scale, locating in the proper point of the city, flexible plans (due to the modular structure) etc. have a great ability to transform into various functions, specially public and urban services. One of the most important values that can be imagined for industrial heritage, is architectural identity of the region. Therefore, it is necessary to understand the effect of this types of structures through survey survey. The aim of this paper is to evaluate the effectiveness of the industrial heritage on architectural identity in historic cities. The case study was selected by purpose - Dezful & “The MAKINEH of Flour” of Dezful, which now has become the mainstream of bazaar. The variable which is used in order to define local identity, is using this element in address, which the residents giving to someone else to mention the accurate location of specific place, near the “MAKINEH”. The statistical population are selected from among people who lives in eastern sahrabedar mahallah. The results of the paper shows that the industrial heritage has the value of architectural and urban identity in local level. The results indicate significance of comprehensive approach toward reunderstanding and redevelopment of contemporary buildings and industrial heritage sites. (shrink)

In recent years, Islamic feminism has become a prevalent and controversial topic among scholars from Muslim countries and Western feminists. While respecting the efforts of Muslim activists, this paper argues that because Islamic perspective is inherently anti-pluralist, it is not conducive to feminism and even at odds with it. Since it is impossible to make any generalizations about Muslim countries, this paper focuses on the debate of Islam and feminism as it relates to Iran. Islamic laws (...) that are the ground for constitutions in many Muslim countries treat men and women unequally. In countries with a theocracy, Islam becomes a political system where the power of the ruling elite, which are the clerics, becomes an important obstacle on the way of reforms. As a worldview, Islam provides a fixed identity of women and men that is irreconcilable with any liberating theory. The significance of this discussion lies in the potential of celebration of “Islamic feminism” for reinforcing the fusion of religion and politics in a country such as Iran, which has a religious state. (shrink)

Despite its aesthetic appeal, the Iranian resort Majara is poised to be a sore point among local residents. Looking at the 200 vibrant oddly-shaped domes might make you feel you’re on a Wes Anderson movie set.The Majara Residence overlooking the Persian Gulf offers homes and resort-like accommodation, complete with cafes, restaurants, souvenir shops, tourist information, a prayer room, laundry, storage and more. Located at Hormuz (or Ormuz) Island, a historic port off the southern coast of Iran, the project is (...) designed to attract tourists to the small island and serve as an alternative to high-rise developments traditionally used to house visitors. Presence in Hormuz 2 is a series of urban development projects designed by the Tehran-based ZAV Architects. Majara (which means adventure) is the second phase of this multipurpose cultural residence, aimed at binding together the lives of local people and visitors culturally and economically. On the verge of opening, this project has been heavily criticised by environmental activists and urban experts citing ecological, economic, cultural and social concerns. Such projects have made locals mere servants in service of investors, which impedes the enhancement of their quality of life. (shrink)

Suhrawardi created a revolution in the field of Iranian and Islamic thought by compiling the Illuminated Philosophy. The philosophy of Suhrawardi, which includes the collection of works and philosophical and mystical thoughts of Suhrawardi, is well presented in his book Hikma al-Ishraq. Unlike Farabi, Suhrawardi did not write an independent work about Utopia, but he spoke about the ideal ruler and the right to rule. Moreover, in his allegorical works, more than anything else, he pointed out moral points that (...) can lead the people of a society to salvation. Suhrawardi's philosophy is based on the originality of light, which shows that he had an opinion on the philosophers of Ancient Iran. In addition, Suhrawardi has repeatedly referred to Khosrvanion and Ancient Persian Scholars such as Zoroaster and Key Khosro and, for example, considered Key Khosro's government to be a desirable government in terms of politics and government. Another pillar of Suhrawardi's thought is the Quran and Islamic traditions, and therefore, his opinion about the government and ruler is consistent with Islamic teachings. In addition, he considered himself indebted to the divine philosophers of Greece such as Pythagoras and Plato and other divine scholars of the world such as Hermes, and he also took many of the opinions of his predecessor philosophers such as Farabi and Avicenna; Therefore, it can be assumed that he agrees with Farabi in many respects about utopia and its governing characteristics and conditions. (shrink)

The oil industry has played a significant role in the economy of modern Iran and Malaysia, especially as a source of transnational exchange and as a substantial factor in industrial and urban development. During the previous century, the arrival of oil companies in the Persian Gulf brought many changes to the physical built environment and accelerated the urbanization process in the port cities. Similarly, the development of the national oil industry had a considerable impact on post-independence Malaysia, affecting (...) balance sheets, the environment, and society. Oil significantly changed Malaysia’s position in the global economy and transformed a predominantly agricultural country into a significant producer of petroleum and natural gas. This paper implements the analytical, historical, and comparative perspectives. Specifically, it focuses on the legacy of oil cities in the Persian Gulf and the South China Sea as the birthplaces of the oil industry in two regions. In both countries, geopolitical importance and oil’s cultural, social, and historical narratives have the potential to represent national unity, political memory, and collective identity. In proposing this grounding, the paper seeks to approach the oil heritage as a particular form of industrial heritage. This research analyses the future of energy heritage, existing Covid-related challenges, and political tensions and examines the various impacts, transitions, and capacities associated with the current international relations, post-pandemic urban developments, and the post-oil future to pave the way for these developing areas of industrial heritage and oil heritage in Iran and Malaysia. (shrink)

This paper aims to analyze the square beyond an architectural element in the city, but weaves this blank slate, with its contemporary socio political atmosphere as a new paradigm. As a result, this research investigates the historical, social and political concept of Meydan – a term which has mostly applied for the Iranian and Islamic public squares. This interpretation, suggested the idea of Meydan as the core of the projects in the city, which historically exposed in formalization of (...) power relations and religious ideologies. In this sense, studying the spatial transformation of Iranian public squares introduces the framework, which is adaptable to contemporary urban context. (shrink)

Citizens can be meaningfully involved in multiple phases of the urban planning process from decision-making to implementation via a dedicated online platform through which they can interact with planners and decision-makers. In historical contexts, local people are essential resources for decision-makers seeking critical local information needed for effective planning and intervention—including what those citizens recall from the past about the area’s social values and the built environment and what they imagine and hope for their neighborhood’s future. This public knowledge, (...) collected through storytelling and mapping, can play a fundamental role in shaping the framework for neighborhood rehabilitation plans. As a foundation for designing an online visual questionnaire to collect local knowledge and understand the views and expectations of local people, this study focuses on theoretical ideas to define a framework for an online visual questionnaire tool. The tool presented provides a common visual language that people can easily understand and use whatever their social class, education, or background. It also has the benefit of enabling citizens and planners to interact directly regardless of their geographical location. To proposing a framework for the online visual questionnaire, the first step was to review some existing visual tools and methods, including analog used for community engagement and digital used in urban planning to encourage and support public participation. Through an analysis of these methods, some important variables and criteria were identified that further our understanding of citizens’ perceptions of their neighborhoods. The next step, as part of a larger study, will be examining a historical public space, including a bazaar, hammam, and cistern—located in the historical context of Yazd— a central city in Iran registered as a cultural heritage site by UNESCO— as a case study with the larger goal of identifying some specific. (shrink)

This paper is a part-review analysis into the modern conception of both the word and Jihād and the violent nature of Islam. In order to develop an overarching modern theory of Jihād, current opinions and general argumtations in the literature are examined. Two theories have emerged in defining Islam and the role of Jihād in Islam. The first is that of the so-called Muslim apologists; scholars who define Jihād as mainly a personal struggle, and whose physical application (warfare) is only (...) in self-defence of the Islamic community. The second sponsors the concept of ‘offensive’ Jihād: that Islam is imperialistic and has a vision of global domination. The stark contrast in the divisions that the scholarship have are indicative of two opposing parties, likely each basing their respective policy positions on beliefs on the nature of Islam as a violent of peaceful ‘religion’. (shrink)

In recent years, we have been observing an increasing significance of industrial heritage in international heritage studies. Developed in response to urban development needs, industrial heritage is now considered a valuable part of the city. Such an approach has resulted in the adaptive reuse of industrial heritage in the developing countries. This is, indeed, a practical solution for sustainable development of cities and the subject matter of many academic discussions. In this respect Heritage Impact Assessment (HIA) seems to be (...) a useful tool. This paper aims to study the role of HIA in adaptive reuse practice in industrial heritage sites in Iran. For that purpose, the authors have used a combined research method including historic study, analytical-description techniques and questionnaire-based interviews (with heritage managers and planners). The results indicate that HIA guidelines play a useful role in preserving the significance of historic cultural heritage and should be observed in the adaptive reuse practice in respect of the industrial heritage sites in Iran. Based on the analysed examples of successfully converted sites, this paper advocates using HIA as a useful tool in determining the potential of a given industrial heritage site for a successful reuse. (shrink)

Purpose – The purpose of this paper is to explain how abstract space of the State – universally and specifically within the context of Middle Eastern cities – aims to homogenise the city and eliminate any anomaly that threatens its power structure. Design/methodology/approach – Through a historical and discourse analysis of these policies and processes in the two case studies, this paper presents a contextualised reading of Lefebvre’s concept of abstract space and process of abstraction in relation to (...) the alienation of political public spaces. Findings – The paper proposes that regardless of these homogenising strategies being applied universally, they fail to respond to contextual particularities and therefore they – in a contradictory manner – may themselves produce a space of resistance and difference. Originality/value – This paper focusses on Iran, the case of Tehran and Turkey, the case of Taksim Square and Gezi Park in Istanbul. Recent policies and strategies have been proposed and implemented to reduce, alienate and possibly neutralise the impacts of urban and political protests in these cities and socio-political contexts. (shrink)

UMI Number: 3319553 This study is a historical ethnography of religious diversity in post-revolutionary Nicaragua from the vantage point of Catholics who live in the city of Masaya located on the Pacific side of Nicaragua at the end of the twentieth century. My overarching research question is: How may ethnographically observed patterns in Catholic religious practices in contemporary Nicaragua be understood in historical context? Utilizing anthropological theory and method grounded in Weberian historical theory, I explore Catholic ritual (...) as contested politico-religious cultural terrain. The patron saint celebration of Masaya becomes a contested symbol in 1999 as those who carry Saint Jerome in street procession refuse to honor a sitting president, challenging his right to rule. The deep Marian devotion of the Nicaraguan people is reflected in the household and neighborhood celebrations of the Immaculate Conception of the Virgin Mary, while nation-building elites have a long history of claiming the Virgin as patron saint of the nation. While these traditional Catholic saint celebrations figure in imagining a nation, three "new" Catholic movements also compete for attention, while the polity is increasingly exposed to Protestant and Pentecostal groups. When Anastasio Somoza Debayle was overthrown in 1979, ending the 40-year family dictatorship, the Sandinista National Liberation Front (FSLN) ruled for a decade with the attention of the world placed on its religion of revolution, the Christian base community and liberation theology. At the same time, however, two other movements began growing quietly. They, like liberation theology, draw their justification from the second Vatican Council. In Masaya, Catholic Charismatic Renewal and the Neocatechumenal Way are "exemplary" prophetic movements gaining ground within the Catholic Church in competition with the "ethical" prophets of the Christian base community. Selectively adopting "protestant-like" forms of worship through these modern movements, the Nicaraguan Roman Catholic Church reacts to the challenge to its cultural hegemony coming from evangelical competitors. New history is continuously being made as people in this part of Nicaragua struggle over the direction of their country within a complex terrain of religious competition. (shrink)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his (...) rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)

The study discusses the correct name of one of Abd al-Abbas Iranshahri's books. The book is based on Bayan al-Adyan (بیان‌الادیان) authored by Abolma’ali Mohammad Balkhi, which has been called "Hastishenasi". Looking on the different meanings and interpretations of "Hasti" in Persian language and culture and the understanding of early scholars of Islam, the real name of the book seems to be "Hasti-Dad". It is emphasized in the study on the importance of Iranian's due attention to Persian and that many (...) intellectuals found it necessary to have a heavenly book in Persian to explain and interpret the principles of Iran's historical and mythological beliefs. So, those who did not want a religion other than Islam in Iran, translated Qur'an, the holy book of Islam, into Persian in the Samanid period. (shrink)

German Lutheran scholar Johann Friedrich Weitenkampf (d.1758) sets out to explain and refute the Turkish concept of fate, dividing his dissertation into two sections: the first outlining the Turkish-Muslim view of fate; and the second seeking to prove the invalidity of the Muslim concept of fate with philosophical argumentation. He begins with some brief notes on the historical origin of the Turks, turning then to the backstory of the Qur’an, which he claims can be divided into six sections or (...) topics, the last of which concerns its teachings on fate. According to Weitenkampf, in mainstream Islamic thought, fate is predetermined and immutable. Weitenkampf categorizes most Turks as Jabrites who believe that God is the source of all evil and that men do not have free will. Therefore, men are compelled to do evil or good through God’s omnipotence. He offers examples of how this belief is manifested in the actions and values of the Turks. According to Weitenkampf, since Turks believe in predestination, they do not flee plague-ridden cities or shun contact with those infected. They do not fear death. If they suffer, they believe fate decreed it. In battle, this makes them brave to the point of foolhardy. Weitenkampf also paraphrases an exhortation from the Qur’an in which Muslims are told not to avoid danger, as God has already determined their fate. . . . Weitenkampf’s dissertatio is a symptom of the struggle between the weakened Lutheran orthodoxy and the rise of Pietism and rationalism in the wake of the Enlightenment in the eighteenth century. Unlike other Lutheran authors, he analyzes Islamic thought through systematic philosophical argumentation, deeply influenced by his logic and metaphysics teacher Knutzen, who tried to combine Wolffan Enlightenment rationalism with pietistic spirituality. (shrink)

No USA president in history has received as much opposition as Donald Trump has from all three components of the Establishment, namely the financial establishment, the political establishment and the corporate media establishment. The election of Donald Trump to the office of presidency is marked with dozens of historical first events that are anything but lackluster, yet a bleak picture of Fascism has been painted to describe Trump. This is an extraordinary piece of disinformation, as no modern president has (...) been more consistent in plainly saying what he will do regarding US military and geopolitical goals, both outside and in office. This, even though his stated position is clearly opposite to the wishes of the dominant cabal, supported by both parties, and to US foreign policy since WWII. USA history is not very long, but Trump presidency and his inaugural speech marked a historic starting point for this 'democracy'. Every sentence of Donald J. Trump's inaugural speech was a departure from diplomacy. Knowing what diplomacy actually means, it's a great step toward transparency. It is the best thing that happened in US political history. It is no surprise the Media established completely flipped, the political establishment gasped, and the financial establishment started to conspire a different strategy (George Soros declaring he wants Trump presidency to fail). In the mean time, the typically apolitical science and technology establishment declared Trump completely unfit for the office that he has just been elected to. Trump’s inaugural speech that contained phrases like, "It's time to remember that old wisdom our soldiers will never forget, that whether we are black or brown or white, we all bleed the same red blood of patriots", was in sharp contrast to how Abraham Lincoln viewed America, when he said, "I, as much as any other man, stand in favor of having the superior position assigned to the white race… I have no purpose to introduce political and social equality between the white and the black races." Trump’s embrace of humanity and righteousness was reminiscent of Prophet Muhammad’s last sermon at the pilgrimage, where he said over 1400 years, "An Arab is no better than a non-Arab, and a non-Arab is no better than an Arab; a red man is no better than a black man and a black man is no better than a red man – except if it is in terms of piety." Yet, Trump took oath of office swearing on the bible used by Abraham Lincoln. In this two-part paper, the key research question answered is what Trump presidency stands for. In answering this question, the first part deconstructs some of the dominant theories of Fascism. Then, a delinearized history is constructed in order to understand how democracy, as applied in USA, has an inevitable outcome of achieving the same goals as a Fascist regime. The concept of religious extremism, including “Islamic terrorism” or “radical Islam” is also discussed with relevance to ‘war on terror’. The history of US presidency then shows that the office of presidency is used as a tool to advance a Fascist agenda, albeit being packaged as USA exceptionalism. The ground is set for part 2 that analyses the rise of Trump and the demise of DNC integrity, followed by deconstruction of various allegations against Trump. (shrink)

This paper offers an interpretation and discussion of the later Foucault’s multifaceted concept of ‘critique’. It argues that critique for Foucault is composed of three main elements: the ‘spirit’ (though not all of the substance) of Kant’s understanding of the Enlightenment; the practice of parrhesia that emerged in Ancient Greece and became central to Christian subjectivity; and the transfigurative aesthetic experience of modernity that was most richly depicted by Baudelaire. In the second section, there is a discussion of Foucault’s view (...) of an event that continues to perplex Western observers, the 1979 Iranian Revolution, juxtaposed with a Marxist understanding of the upheaval. Rejecting both historical materialist and liberal historiography, Foucault offers a unique perspective on the Iranian Revolution, deeming it to be a practical manifestation of critique in an ‘irreducibly’ religious context and based on a reformation of the self situated within a wider ‘political spirituality’. However, the trajectory of politics in Iran since 1979 bears resemblance to those of other, resolutely secular post-revolutionary societies, and thus raises the questions of whether Foucault ignores the universal in privileging the particular and in refusing synthesis between the West and the Orient, adopts an Orientalist epistemology. (shrink)

The city of Kruja dates back to its existence in the 5th and 6th centuries. In the inner city are preserved great historical, cultural, and architectural values that are inherited from generation to generation. In the city interact and coexist three different typologies of dwellings: historic buildings that belong to the XIII, XIV, XV, XIII, XIX centuries (built using the foundations of previous buildings); socialist buildings dating back to the Second World War until 1990; and modern buildings which were (...) built from 1990 onwards. According to the questionnaires, the creation of mathematical models applied to each category will result in contradictory attitudes but also fairy ones based on different percentages. There are underlined 5 quality of life indicators(questions) from a total of 30 questions of the questionnaire, which are involved in mathematical regression and are statistically significant with a significance level p<5% (with a reliability of 95%), which interact for all three categories of buildings. The quality of life indicators: dwelling area, heating mode during winter, level of dwelling improvement, time spent in the dwelling, and monthly electricity payments, are the main actors who will be compared in order to draw conclusions. According to the statistical calculations trend, it is noted that the socialist buildings category does not directly participate in the debate between historic and modern buildings by means of the quality of life indicators (questions). (shrink)

این نوشتار، در پی ارائه روشی جهت مداخله در بافتهای کهن شهری است. بدین منظور از چهارگروه "داده" استفاده می شود : منشورها و قطعنامه های جهانی، اندیشه های جهانی، تجربیات کشورها و اقدامات مداخله ای انجام شده در ایران. سپس با تدوین انگاره اصلی پژوهش از یکسو و وضعیت موجود کشور ایران در زمینه مداخله در بافت های کهن از سوی دیگر، از سه گروه داده اول(منشورها و قطعنامه های جهانی، اندیشه های جهانی، تجربیات کشورها) اصول عملی استخراج می (...) شود. از سوی دیگر به کمک مدل سیستماتیک برنامه ریزی ، روش مناسب مداخله در بافتهای کهن شهری ایران نیز انتخاب شده و اصول عملی استخراج شده در آن جایگذاری می شوند. نتیجه کار به عنوان یک مدل کلی، برای استفاده در بافت های کهن شهری قابل استفاده است. (shrink)

Background: Oral health of women is often neglected during pregnancy. We need to address this issue in a developing country's perspective,as oral healthcare is not an integral part of antenatal protocols. Objective: To evaluate the oral health status of pregnant women using the Oral Hygiene Index-Simplified (OHI-S) Score as well as explore oral hygiene practice by them and conduct a mini-assessment of their knowledge of oral health. Methods: This cross-sectional, descriptive study was conducted using data by using a semi-structured questionnaire (...) among 170 pregnant women attending an antenatal center in Dhaka city, Bangladesh, from March to August 2018. A pre-tested semi-structured questionnaire containing the OHI-S index was used for data collection. Dental mirror and probe were used for oral hygiene assessment. Results: The mean age of the participants was 24.22±5.07 years. 140(82.4%) were found to use toothbrushes as a tooth-cleaning aid and 146(85.9%) used toothpaste as a tooth cleaning material. Among them, 132(94.3%) were found to brush at least once a day. The predominant health problems identified by clinical examination among those pregnant women were gum bleeding, mild to severe periodontitis, halitosis (bad breath), and loose teeth. The majority did not know the safe period of dental treatment and the consequences of having poor oral health during pregnancy. The overall oral hygiene status of the maximum number of pregnant women was 'Fair' (50.6%) (OHI-S score 0-1.2), while 39.4% had 'Poor' oral hygiene status (OHI-S score 1.3-3.0) and only 10% had 'Good' oral hygiene status (OHI-S score 3.1-6.9). Conclusion: Pregnant women in Bangladesh suffer from various oral health issues during pregnancy; however, they exhibit that they do not address this issue due to a lack of awareness and other factors. Hence, it is crucial to plan and implement effective oral health programs for pregnant women all over the country. (shrink)

The city of Kruja (Albania)contains three types of dwellings that date back to different periods of time: the historic ones, the socialist ones, the modern ones. This paper has to deal only with the historic building's typology. The questionnaire that is applied will be considered for the development of mathematical regression based on specific data for this category. Variation between the relevant variables of the questionnaire is fairly or inverse-linked with a certain percentage of influence. The aim of this study (...) is to have better insights into the important role of building occupancy, people's lifestyle, economic level, and the quality of life of the residents in the inner medieval citadel, the physics characteristics, and the energy efficiency of the historical dwellings. The variables such as the number of residents, quality of life, the surface of the dwellings, heating instruments and time spent in the dwelling, current living conditions, monthly bills, level of satisfaction, restoration, and building improvements, interact with each other with probabilities with different positive or negative percentages. (shrink)

Abu Nasr Muhammad Alfarabi, the medieval Muslim philosopher and the founder of Islamic Neoplatonism, is best known for his political treatise, Mabadi ara ahl al-madina al- fadhila (Principles of the Opinions of the Inhabitants of the Virtuous City), in which he proposes a theory of utopian virtuous city. Prominent scholars argue for the Platonic nature of Alfarabi’s political philosophy and relate the political treatise to Plato’s Republic. One of the most striking similarities between Alfarabi’s Mabadi ara ahl al-madina al- (...) fadhila and Plato’s Republic is that in both works the theory of virtuous city is accompanied by a theory of soul. It is true that Alfarabi’s theory of soul differ considerably from that of Plato’s Republic. However, we propose that notwithstanding the differences, the two theories of soul do play an identically important role in the respective theory of virtuous city. The present article explores the relationship between the soul and the city in Plato’s Republic and Alfarabi’s Mabadi ara ahl al-madina al- fadhila, and intends to show that in both works the coexistence of the theory of soul and the city is neither coincidental nor a casual concurrence of two themes. Rather, the concept of soul serves as a foundation on which Plato and Alfarabi erect their respective theory of perfect association. Thus, Alfarabi’s treatise resembles Plato’s Republic not only in the coexistence of the theory of soul and the city, but also in the important role of the concept of soul in the theory of virtuous city. (shrink)

Objective :This research aims at the constructing a basic perspective on critical thinking in line with Islamic principles with a brief explanation of such principles. Methodology :This study uses exegetical methods, by studying the relevant parts of the religious texts and systemizing the information in a critical way. Research findings: The research demonstrates that the principles for constructing an Islamic critical thinking perspective are found in the primary sources of Islam. The knowledge (العلم ;al-'ilm) makes the core of (...) Islamic critical thinking, and means of such knowledge are the revelation (الوحي; al-wahy), the use of senses (احلواس ;al-hawas), intellect (reason and heart, القلب و العقل ;al-aql wa al-qalb), historical experience or testimony (اوالشهادة السياحة ;al-siyahah aw al-shidah), and meditating on the natural and physical world (الكون ;al-kaun). There are other means such as prophetic dreams (الصادقة الرؤاي ;al-ruya al-sadiqah), insight (الفراسة ;al-firasah), illumination ( املكاشفة; al-mukashafah), and inspiration ( االهلام; al-ilham), though they are dismissed to account for any scholarly opinion or position and thus they remain non-binding according to Shariah. However, they can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding and creativity. Critical thinking includes using many human faculties and the Quran frequently emphasizes contemplation التفكر ;al-tafakur), reflection (التدبر ;at-tadabbur), understanding التفقه; at-tafaqquh), and reasoning (التعقل ;at-taakul); and these concepts are the foundations of critical thinking which could be developed and elaborated in many ways. Applications: The need of having an Islamic construction of critical thinking is because of the special worldview of Islam and its conception of knowledge which treats revelation (الوحي ;al-wahy) as the primary source of belief and knowledge. The findings of the study can be useful in fashioning a basic curriculum for critical thinking for Islamic educational institutions. (shrink)

Local food initiatives are steadily becoming a part of contemporary cities around the world and can take on many forms. While some of these initiatives are concerned with providing consumers with farm-fresh produce, a growing portion are concerned with increasing the food sovereignty of marginalized urban communities. This chapter provides an analysis of urban contexts with the aim of identifying conceptual barriers that may act as roadblocks to achieving food sovereignty in cities. Specifically, this paper argues that taken (...) for granted commitments created during the birth of the modern city could act as conceptual barriers for the implementation of food sovereignty programs and that urban food activists and programs that challenge these barriers are helping to achieve the goal of restoring food sovereignty to local communities, no matter their reasons for doing so. At the very least, understanding the complexities of these barriers and how they operate helps to strengthen ties between urban food projects, provides these initiatives with ways to undermine common arguments used to support restrictive ordinances and policies, and illustrates the transformative potential of food sovereignty movements. (shrink)

The central postulation made in this essay is that the current plight of the Uighur Muslims in the Xinjiang province of China is two-pronged in its cause. The first involves a deeply-rooted historical rejection, or at least suspicion, of any religion that is not Chinese in origin and secondly involves a concerted effort on behalf of the Chinese Communist Party to gain greater control over a people group whom it sees as representing a threat to its authority and dominance (...) in the province of Xinjiang. To justify the validity of this statement, this essay will be divided into three distinct parts; the first two parts will explore the historical background and present day context of Islam in China with the aim of clarifying the Chinese worldview on foreign religions and people groups. These will act as important contributions to culminate into the third part which will focus on the current occurrence of sinofication/sinicisation in the Xinjiang province (Ruwitch, 2018) to the detriment of the human rights, religious and cultural liberties, and the very existence of the Uighur Muslim ethnic group (Rahman, 2005). The essay will provide a historical context by explaining the timeline of the presence of Islam across different parts of China where it experienced the most activity and adherence. This particularly includes the southwestern ports where it was brought into the country by Arab traders as well as in the westernmost reaches as a result of being part of the outer edges of different Islamic empires that held territory across Central Asia. The idea that China is suspicious of foreign people, foreign religions, and that the Communist Party considers any group with outside connections to a wider community (such as Christians or the Muslims) to be a threat to the stability of their rule is central to our discussion (NowThis World, 2016). However, we shouldn’t mistake China as being alone in this kind of xenophobia for the evidence of this worldview is pertinent on the continent of Europe currently with significant undertones of its presence in the vote for Brexit in the United Kingdom (Rzepnikowska, 2018) as well as in the rise of the far right in continental Europe (Immerzeel & Muis, 2017; Lazaridis, 2016). Aversion to foreignness is therefore widespread, but it is the way in which an organisation deals with foreignness that is indicative of its approach to diversity and its respect for human rights. The third and final part will act as the climax for the essay as a thorough analysis is conducted on the current affairs of the Communist Party in the Xinjiang province resulting in the plight of the Uighur Muslims. The processes involved in the sinofication of the province will be highlighted with the aim of understanding the range of reasons as to why the Communist Party may be acting in this way by drawing on the current Chinese economic and political landscape. The essay will close by considering the future of the Uighur Muslims and the intentions of the Communist Party for the entire Xinjiang province by analysing the most recent news escaping from the region and as a means to understand the distinction between Islam and Muslims. (shrink)

Amidst the ongoing turmoil in the Middle East and the reshaping of political systems in the region, the Iranian people remain mired in difficulties on their path to democratization. Much of this can be blamed on the gradual decline in activity within Iranian civil society and the stagnation of political imagination. If Iran is to have a future built on the solid foundation of a viable and legitimate political authority, Iranian civic actors must reimagine and revisit the notion of (...) constitution-making through sustained dissent and deliberation. Hannah Arendt's ideas are extremely helpful in this regard. The main purpose of this essay will be to explore how some of her most useful concepts may be applicable in the Iranian context. Briefly tracing the history of Iran since the Islamic Revolution, the paper then turns to a deeper examination of Arendt’s ideas to determine how they can foster resistance, civic engagement and eventual legitimate authority. The focus in the end will be on what Iranians can do to begin anew, to build foundations for the future, and to tell themselves a new story about their identity. (shrink)

Radical cities have historically been hotbeds of transformative paradigms, political changes, activism, and social movements, and have given rise to visionary ideas, utopian projects, revolutionary ideologies, and debates. These cities have served as incubators for innovative ideas, idealistic projects, revolutionary philosophies, and lively debates. The streets, squares, and public spaces of radical cities have been the backdrop for protests, uprisings, and social movements that have had both local and global significance. This research project aims to explore and (...) reimagine radical cities and urban activism using a variety of visual and collaborative pedagogical approaches. This project will study and categorize these cities through comparative case studies from different regions, including North America, and Latin America, and beyond, in order to better understand and interpret pivotal societal transitions. (shrink)

Social science is often described as a product of 19th century Europe, and as a handmaiden to its imperial and colonial projects. However, centuries prior to the Western social science enterprise, Islamic imperial scholars developed their own ‘science of society.’ This essay provides an overview of the historical and cultural milieu in which 'Islamic' social science was born, and then charts its development over time through case studies of four seminal scholars -- al-Razi, al-Farabi, al-Biruni and Ibn (...) Khaldun -- who played pivotal roles in establishing fields that could be roughly translated as psychology, political science, anthropology and sociology. The axioms undergirding Islamic social science are subsequently explored, with particular emphasis paid to the relations between said axioms and the discursive tradition, 'Islam.' The essay concludes with an exploration of how looking to social science enterprises beyond the ‘modern’ West can clarify the purported relationships between social science and empire. (shrink)

A population of breakthrough scientists is considered to trace the development of science in both old Arabic-Islamic and Western civilisations. A statistical method is used to trace variation in the scientist population over several centuries. The analysis shows that the following: 1) There has been growth in Arabic-Islamic sciences for a period of three centuries, which was then followed by a period of decline. The decay time is approximately eight centuries. 2) The growth of science in Western civilisation (...) started in approximately 1200 AD and continues to grow. The behaviour of the curve can be attributed to different historical events, particularly those events that may have affected scientific development. (shrink)

With regards to the inefficiencies and uncompromising situations within the humanities and social sciences field in Iran, the challenge of problematizing these sciences is inevitable. So far, numerous research analyzing humanities and social sciences’ problems in the Iranian academic system have been published. Considering the important role of humanities and social sciences in the modern Iranian society, we attempt to suggest a theoretical framework for the problematization of humanities and social sciences in Iran. The exploration of the main (...) challenges facing humanities and social sciences in Iran from the community, academy and administration point of view, sparks three hypotheses. First, humanities and social sciences’ theories and teachings are not applied accurately. Second, the humanities and social sciences’ schools of thought are not chosen properly according to Iranian circumstances. And third, there are metaphysical differences between axioms and presupposition of humanities and social sciences having western origins and those with Islamic-Iranian culture. (shrink)

Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the non- anthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly (...) unlike His creation. Humans share the attribute of being God’s creations with all other beings, which makes them internally related to every other being, indeed to every single entity in this universe. This solves the problem that radical environmentalism has failed to solve, namely, how to define our relation with nature and other beings without dissolving our specificity. Furthermore, Islamic ethics structures human relations strictly around the idea of limiting desires. The resulting ethico-legal synthesis, made workable by a pragmatic legal framework, can sustain a justifiable use of nature and its resources without exploiting them. The exploitation of nature is inherently linked to the exploitation of one’s self and of fellow human beings. Such exploitation, according to Qur’anic wisdom, is the direct result of ignoring the divine law and the ethics of dealing with self and “other.” Only by reverting to the divine law and ethics can exploitation be overcome. The paper ends by briefly considering possible objections and challenges vis-à-vis developing a philosophically viable yet religiously oriented environmental ethics. (shrink)

This essay offers a historical account, as well as an explanation, of the recent rise of Islamic fundamentalism in the Maldives.

Port Cities are historically the places for paradigm shifts, radical changes, and socio-economic transitions. In particular, the interaction zone between the port infrastructure and urban activities creates liminal spaces at the forefront of many contemporary challenges. In these liminal spaces, the port's flows, form, and function intertwine with urban contexts and conflict with the living conditions. Conceptualizing the portcityscape and harborscape as liminal space and urban thresholds leads to (re)thinking about innovative participatory methods and technologies for building community resilience (...) in port cities. Additionally, inevitable constant development in port cities requires adaptability and resilience from the waterfronts to the hinterlands and city centers. Such confrontation of port infrastructures and urbanization is socio-politically and spatially challenging, specifically in historic port cities. Therefore, as the approach to exploiting energy and human resources changes over time, the physicality of the built environment in port cities and how we (re)use the resources need to be redefined. This research investigates key socio-spatial features and challenges of port cities by examining how the port's proximity to the city requires coordination, collaboration, transparency, and community dialogue. The introduction and background literature discuss three domains and notions of port city studies, building community resiliency through participatory frameworks, and parasitic architecture. By building upon this analytical framework, the paper presents case studies developed within the research-led design studio focusing on building resilient communities in four port cities, including Amsterdam, Constanta, Alexandria, and Rio De Janeiro. This research focus on the community-enabled application of emerging technologies, innovative approaches, and co-designing and co-building participatory methods. The selected case studies introduce an integrative and multi-scalar pedagogical framework for building resilient communities in liminal spaces of port cities. (shrink)

The aim of this book is to explain economic dualism in the history of modern Europe. The emergence of the manorial-serf economy in the Bohemia, Poland, and Hungary in the 16th and the 17th centuries was the result of a cumulative impact of various circumstantial factors. The weakness of cities in Central Europe disturbed the social balance – so characteristic for Western-European societies – between burghers and the nobility. The political dominance of the nobility hampered the development of (...) class='Hi'>cities and limited the influence of burghers, paving the way to the rise of serfdom and manorial farms. These processes were accompanied by increased demand for agricultural products in Western Europe. (shrink)

When travelling to a new city, we acquire knowledge about its physical terrain, directions, historical facts and aesthetic features. Engaging in tourism practices, such as guided walking tours, provides experiences of a city that are necessarily mediated and partial. This has led scholars in tourism studies, and more recently in philosophy, to question the epistemological value of city tours, critiquingthem as passive, lacking in autonomous agency, and providing misrepresentative experiences of the city. In response, we argue that the mediated (...) and partial knowledge of a city acquired through city tours is not epistemologically disvaluable. Although city tours involve the transmission of testimonial knowledge, this does not necessarily render tourists as passive and non-autonomous. Instead,tourists have the potential to participate in the generation of their knowledge actively. Moreover, we argue that city tours also provide a tourist with valuable ‘objectual’ knowledge of a city, whichhas the potential to be first-personal and active, and does not necessarily misrepresent the city’s identity. This type of knowledge is valuable both for tourists as credible epistemic agents, and for the city itself, as the knowledge generated by the tour can facilitate an accurate representation of the city and promote social transformation. We conclude by highlighting four further epistemic and ethical implications of our argument. (shrink)

Traditionalism-as a school established at 20th century by Rene Guenon, Amanda Coomaraswamy and expanding and developing by figures like Seyyed Hossein Nasr, Martin Lings, and Titus Burckhardt…- assumes human as vicegerent of God which has an important role in the universe. In this point of view Egalitarianism isn’t acceptable because human beings are different in respect of sexuality, emotions, talents and races. Differences between races and societies prove the necessity of religious plurality on one hand, and unity of the Reality (...) above the forms prove “Transcendence Unity of Religion” on the other. (shrink)

Philosophy in the City (or PinC, as it came to be known) is an outreach programme led by student volunteers from the University of Sheffield's Department of Philosophy. It aims to bring philosophy out of the university and into the wider urban community, stimulating young and older minds through events and activities organised with local partners, including schools, charities, and a homeless shelter. Since its inception in 2006, the project has seen hundreds of student volunteers from the university engage in (...) philosophical conversations with thousands of local residents from a wide variety of backgrounds. Sixteen years on, what can we learn from the achievements and shortfalls of this initiative? The present paper is not a systematic review of the project’s history, but a retrospective dialogue between the two authors who both participated in its foundation and its early development: Alexis Artaud de la Ferrière was the project’s first President and Joshua Forstenzer its third. In the course of this dialogue, they revisit the initial motivations and ambitions undergirding the project, discuss the obstacles faced throughout their respective tenures of leadership, and analyse the evolving mission of the project against the backdrop of historic changes in English higher education which occurred during this period. (shrink)

Globalization process through which our individual and societal relations turn out to be parts of world-wide network of power relations has transformed the meaning of the notion ‘dialogue’ dramatically. For discerning better this dramatic transformation, we should focus on the historical meanings of the notion ‘dialogue’. In ancient philosophical texts, such as Plato’s works, dialogue appears to have two different dimensions: 1) conversation of human soul with itself; 2) conversation between human beings toward a common purpose. In each case, (...) this notion refers basically to incompleteness and shortcomings of human knowledge and intellect regarding universal truth. Upon this basis, it signifies that ‘having a purposeful conversation with others’ is being on the way toward universal truth. (shrink)

The object of this paper is to elaborate an understanding of Islamic law and legal theory in terms of the conceptual framework provided by Legal Positivism. The study is not based on denying or contesting the claim of Islamic law to being of divine origin; rather, it is based on the historical reality of Islamic law as part of a (once) living legal tradition, with structure, method, and theory, regardless of claims of origin. It will be (...) suggested that Ash‘arism may be taken as providing an Islamic version of Legal Positivism, and that the objections which Mu‘tazilism raised in the face of Ash‘arism were not different in substance from some of the objections that have been directed at contemporary Legal Positivism. It will also be suggested that the Ash‘arites and the Mu‘tazilites were not opposed to each other in the way they are commonly supposed to have been. Rather, they were preoccupied with different notions of what it is to be obliged (to have an obligation) to do something. (shrink)

The first signs of historical settlements in Tirana date back to the year 1614. These settlements and their road system belongs to the Ottoman city structure. Nowadays this historic northeast area of Tirana consists of a conglomeration of buildings that date back to different historical periods. A good part of these dwellings are informal ones, which damage the morphology of the area. This paper is considering a genuine historical basis to create an intervention model in this specific (...) area of Tirana. The total surface of the area which is rigorously analyzed is 2.08 ha. Regulatory plans that will be considered for this analysis are the regulatory plans of 1917, 1921, 1937, 1953, 1980, up to today (the existing situation of the city of Tirana). The whole area will be analyzed including the typical road system; the typical structure of the dwellings, and the typical morphology of the area. All dwellings will be filed, according to historical dating situation and the existing situation. The current local general (PPV) plan provides a radical intervention in this area which seriously damages the historical heritage of the city of Tirana. This article aims and focuses on a territorial development model recovering it and not damaging it, (in contradiction with the current regulatory plan). The new model will be clearly detailed (up-to-level plans). The city of Tirana needs historical heritage and historical identity. How can one damage such treasure which the time took care so much to create and preserve? Such allusions are to be spoken out loudly! (shrink)

Contemporary Muslim writers have demonstrated that an environmental ethic can be derived from the scriptural sources of Islam. However, at present, the impact of this type of interpretation within the Muslim world appears to be minimal. The most promising prospects for disseminating an environmental awareness based on Islamic principles have come from governments, such as those of Iran, Pakistan,and Saudi Arabia, which claim Islam as a basis for legislation.

Religiously inspired violence is a global phenomenon and connects to transnational narratives, necessitating comparative analysis of socio-historical context and patterns of ideological mobilization. Northeast Africa hosts several radical-extremist and terrorist groups, mostly of Muslim persuasion, tuned in to these global narratives while connecting to local interests. Christian radicalism and violence also occur but are less ideologically consistent and less widespread. I examine key aspects of the current role and ideological self-positioning of Islamist radicalism in state contexts, comparing Somalia, affected (...) by Islamist violence since the late 1990s, and Ethiopia, where Islam’s mobilization followed a different path and where the state so far contained politicization and open radicalism of Muslim groups. A brief contrastive case from Nigeria is also provided. It is observed that Islam, while of course not ‘equalling’ violence, easily provides a militant political theology, frequently instrumentalized in conflicts and situations of (perceived) grievance, and via mimetic rivalry then becomes radically ideological. Securitized response patterns of state authorities toward militancy play a role in furthering violent radicalization. I follow a sociological-anthropological approach but also refer to key aspects of national-legal frameworks regarding state and religion, next to societal and political bases of Muslim militant mobilization for collective aims and self-presentation. (shrink)

Gjirokastra’s buildings occupy a special place in the housing typology of Albanian popular dwellings in the feudal period. The “popular tower" is linked with its defensive character, therefore in many cases, it takes the name of a castle or defensive tower. This paper takes into consideration a typical example of the historical fortified dwelling in a well-known city of Albania, Gjirokastra. The methodology used in order to improve the way of thinking, the way of implementing, and the way of (...) designing future dwellings is very related to the historical attitude of the dwelling. Based on the historical documentation, of the fortified dwelling a real analysis is performed according to the logic of modulations. The purpose of this paper is to create a methodology for future generations of architects in order to better engage in the design process, respecting the valuable architectural history. The modern dwellings of Gjirokastra historical-urban context must adopt the historical architectural elements, the historical manners of construction, the typical construction materials, the operational mode, and people’s lifestyle, in order to preserve the city's historical values via a modern touch. KEYWORDS: Architectural elements, historical preservation values, geometric ratios, modular. (shrink)

This article examines the relationship between progressive Islam, Marxism, and Tan Malaka. Progressive Islam is one of the new movements in contemporary Islamic dynamics. Marxism is a tradition of thought. Tan Malaka is one of the Muslim leaders who uses the tradition of Marxism in every thought and struggle. This article uses the method of philosophy with the technique of historical-factual study of figures. Data analysis uses the concept of externalization from the sociological theory of knowledge. The result (...) is that Marxism is one of the external spaces of progressive Islam, where its characters externalize. Similarly to progressive Islamic figures, Tan Malaka also externalized Marxism, so that he could have knowledge about Marxism. Thus Marxism became the connecting bridge between progressive Islam and Tan Malaka. This is the relationship between progressive Islam, Marxism, and Tan Malaka. (shrink)

Public Square is one of the main pillars in social life that has effects on the social quality of the urban public space, and improving the level of social interactions of the citizens. Considering the effect of public space in quality of social life, in many modern cities, the public squares that have recently designed and constructed aren’t responsive for social needs, improvement of communications and the social relations of citizens. This matter appears because of poor conditions of (...) class='Hi'>cities during modernization and lack of attention to cultural, sociological and psychological needs, therefore analysing the contributing factors on urban quality of successful historical public squares for improving citizens’ quality of life can introduce a guideline for designers and planners to solve contemporary urban problems. In this research, that has been developed based on descriptive procedure, the characteristics of Naghshe-Jahan Square as an active and vibrant historical public square has been examined to realize the effective factors on improving the quality of citizens’ urban life. The results of research indicate that quality of citizen's urban life indicators in historical public square included visual aesthetic (Spatial continuity and hierarchy, emphasis on the axis of symmetry, balance and visual contrast, Sense of closure and introspection,. (shrink)

(Awarded the International Society for Intellectual History’s Charles Schmitt Prize) Mīrzā Fatḥ 'Alī Ākhūndzāda’s Letters from Prince Kamāl al-Dawla to the Prince Jalāl al-Dawla (1865) is often read as a Persian attempt to introduce European Enlightenment political thought to modern Iranian society. This essay frames Ākhūndzāda’s text within a broader intellectual tradition. I read Ākhūndzāda as a radical reformer whose intellectual ambition were shaped by prior Persian and Arabic endeavors to map the diversity of religious belief and to critically assess (...) the limits of religion. That Ākhūndzāda’s critique of religion reached further than that of his predecessors is due in part to the influence of the European Enlightenment, but Ākhūndzāda’s form of critical reasoning was also substantially shaped by prior early modern intellectual genealogies. -/- . (shrink)

Is there such a thing called “Islamic philosophy”? If there is one, what is it? What does it mean for philosophy to be Islamic? How does Islamic philosophy differ from non-Islamic one? Why do some Muslim scholars reject philosophy, ban its instruction, and even scorn its proponents? The present article will address all these questions and seeks to offer a balanced perspective on controversial issues pertaining to philosophy in Islamic intellectual context, drawing upon authoritative, primary (...) sources. The first section deals with definition and terminology, including the disagreement among scholars over which of these is the best appellation: ‘Islamic philosophy’, ’Muslim philosophy’, or ’Arabic philosophy’. This will be followed by a discussion of the main sources of Islamic philosophy and its impacts, as well as the aims and benefits of studying philosophy according to its exponents. The final section provides a critical appraisal of the arguments for and against philosophy that have been put forward by its defenders and its critics. Furthermore, the article also discusses three current approaches to Islamic philosophy, namely the mystical- hermeneutical such as advocated by Leo Strauss and Henry Corbin, the historical- philological study such as practiced Richard Walzer and Dimitri Gutas, and the philosophical-analytical approach such as espoused by Oliver Leaman and Lenn E. Goodman. A final word about the challenges and prospect of Islamic philosophical studies is in order, taking into account recent developments in various parts of the world following revival of interest in Avicenna, Averroes and al-Ghazali. (shrink)