In this thesis, the emergence of "Muslim environmentalism" as a response to the limitations of secular humanism in addressing contemporary environmental challenges is explored. The author argues...Show moreIn this thesis, the emergence of "Muslim environmentalism" as a response to the limitations of secular humanism in addressing contemporary environmental challenges is explored. The author argues that Islamic epistemology provides an valuable expansion on existing epistemic values in order to prevent further anthropocentrism. While Islamic ethical principles, particularly the concept of trusteeship (amana), provide a solid foundation for environmental stewardship. The research suggests a revision of the epistemic values and thus environmental ethics overal, inspired by Abdurrahman Taha's trusteeship paradigm. This thus entails critiquing existing frameworks, delving into Taha's epistemology, examining the practical implications, and specific applications to environmental issues.Show less
In this paper we construe a renovative dialogue by placing the conception of morality that follows from Imam Abu Hamid al- Ghazali’s metaphysics in conversation with equivalent ideas from Friedrich...Show moreIn this paper we construe a renovative dialogue by placing the conception of morality that follows from Imam Abu Hamid al- Ghazali’s metaphysics in conversation with equivalent ideas from Friedrich Nietzsche and Michel Foucault, who are both defining thinkers of the Postmodern current. The dialogue primarily serves to clarify how exactly ideas from the traditional religio- philosophical system of the reviver of the Islamic faith may contribute to the expansion of the Postmodern horizon, whilst keeping an eye on its invaluable insights which promise to advance and enrich traditional thought. The central proposition of this paper is that Imam al- Ghazali’s epistemology is expansive to Postmodern thought in providing the philosophical ground for positive and fruitful deliberations on moral truth by synthesizing the faculty of reason with immediate experience (dhawq) with reference to the spiritual heart (qalb) of humans, which is an epistemic faculty of immediate insight into the nature of reality. We argue that traditional Islamic thought is relevant in the context of Secularism, because it answers to the Western surrender of Metaphysics, offering an experientiably verifiable method by means of which to engage in valid metaphysical and moral inquiry. To achieve this end we give a detailed exposition of Imam al- Ghazali’s multi- faceted, life- oriented ethics, critically examine some of the central propositions of Postmodern thought in relation to morality and place them into a dynamic dialogue with the Imam’s religio- philosophical system. Furthermore we present personal considerations supported by and harmonious with the Imam’s writings which question the validity of the nihilistic claims of its interlocutor. It is the purpose of the present endeavor to capture and deliberate about sensitive ideas which shape contemporary secular ideology in a rigorous manner, whilst opening pathways to the consideration that there might be more to reality than matter and ideology.Show less
In this dissertation, I set forth an analysis and interpretation of Khomeini's 'Lectures on Surat Al-Fatiha,' broadcasted after the 1979 Revolution. In the 'lectures,' Khomeini argued in favour of...Show moreIn this dissertation, I set forth an analysis and interpretation of Khomeini's 'Lectures on Surat Al-Fatiha,' broadcasted after the 1979 Revolution. In the 'lectures,' Khomeini argued in favour of a philosophical rationale that justified his main political doctrine, the 'guardianship of the jurist.' As I discuss, this justification hinges upon the intellectual differentiation between individual human beings and the envisaged hierarchy of truth that characterizes the different Islamic disciplines. Albeit Islamic law is lower than Islamic philosophy, it is necessary, as most human beings cannot foster their philosophical perfection without an Islamic jurist guarding over them. This understanding enables us to epitomize Khomeini as an Islamic philosopher, a claim I strengthen by comparing the 'lectures' to Avicenna's political philosophy. Despite their differences, their political philosophies resemble each other more than might seem and an understanding of Avicenna’s political philosophy furthers our understanding of the relationship between Islamic law and Islamic philosophy in Khomeini’s thinking. Doing so, I argue that the main doctrine of Khomeini’s legalist reading of Islam, the ‘guardianship of the jurist,’ must be subordinated to his understanding of the philosophical perfection of the human being, thereby illustrating his conceptual closeness to the Islamic philosophical tradition.Show less
