Formulations in Muslim Liberation Theology

Universality of Liberation Theology: One is Equal to All and All are Equal to One
Saied R. Ameli

Department of Communications & Institute for North American and European Studies – University of Tehran
Abstract
Liberation Theology: Theology of movement and resistance.
 LT emerges when theology is isolated form public life and when people are isolated from the products of religion leading to a nostalgia for justice and metaphysical values. Continue reading Formulations in Muslim Liberation Theology

Exploring Reason as an Innate Ability to Recognise Moral Truths: Part 2

Malick Elias

Is it possible that there are other conceptions of rational choice behaviour that do not see maximizing one’s interest in ‘a zero sum game’ as the object of human endeavour?  According to the Holy Quran, Adam (pbuh) fell from grace after being promised that by eating from a tree forbidden for him he would have immortality and power. [Pickthall commentary of chapter 20, verse:120] Elsewhere, it states that humans were created in the “best of statures”. [Pickthall on chapter 94, verse 4] Moreover, there are verses which also cites that man is neither by nature good nor bad, but has the potential to recognise both and choose between them. What is the dialectic here? Is man by his very nature evil or good; or  potentially both? Ok, how then can we understand the Aristote’s claim that ‘man is a rational animal’ in the context of this duality? Furthermore, of what benefit it is to us to have answers such as these? Continue reading Exploring Reason as an Innate Ability to Recognise Moral Truths: Part 2

Can Citizens of Muslim Societies ever be Free? A critical analysis of M.J.Thompson’s Islam, Rights and Ethical Life

Malick Elias

Micheal J. Thompson, in his ‘Islam, Rights, and Ethical Life: The problem of Political Modernity in the Muslim World’ (Theoria: vol.57, ps.100-125, 2011) identified two broad theories which he states seeks to explain the lack of political modernity in Arab Islamic societies. First, there is the economic development approach which argues that the lack of it in Arab Islamic societies has prevented the domain of civil society from forming providing no opposition to authoritarian institutions (Zubaida 1992, 2001a; Bellin 1994a; Anderson 1995; Ibrahim 2002) The second explanation is that the value system of Islam as a religion is ‘anathema’ to modern forms of politics, thereby shaping non democratic and even authoritarian institutions. (Fish 2002; Barakat 1993; Korany 1994; Zakaria 2003). Thompson explains that both of these theories taken on their own are ‘inadequate’ and set about exploring ‘modernity’ in a different way, to offer an alternative explanation of Islam’s relationship with political modernity. It is important to note here that the real question that Thompson is exploring here is Islam’s relationship with Democracy. To what extent does Democracy represent ‘Political Modernity’ or ‘Modernity’ in the realm of politics is the sum of a form of ‘Democracy’ are questions needed to be explored in themselves. Continue reading Can Citizens of Muslim Societies ever be Free? A critical analysis of M.J.Thompson’s Islam, Rights and Ethical Life

Why Tawheed is about Humanity and Social Justice

‘And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.’ 2:163 (Translation from Sahih International)

Continue reading Why Tawheed is about Humanity and Social Justice