عبد الكريم سروش

الأعمال

• 1990القبض والبسط النظري للشريعة

  مقالات نُشرت أول مرة بين 1988 و1990: الدين ليس مطابقًا لفهم الإنسان له، وهذا الفهم يتغير بتغير الفلسفة والعلم وأسئلة كل عصر.

• 1999بسط التجربة النبوية

  يُفهم الوحي تجربةً نبوية نمت مع حياة النبي وجماعته، بحيث يمكن تمييز شكله التاريخي من جوهره.

الموقف

Soroush distinguishes between religion itself and human knowledge of religion. Religion, as revelation, does not change; but our understanding of it is a human, fallible and historical form of knowledge that stands in exchange with all other knowledge – philosophy, science, the questions of each age – and therefore contracts and expands with it. From this it follows that no interpretation can claim final authority and that the clergy has no monopoly on understanding Islam. In “Sturdier than Ideology” (1994) he criticised the turning of religion into a political ideology, as in the work of Ali Shariati: an ideology is a rigid weapon for struggle, while religion is richer and must remain open. He argued for a “religious democratic government” in which faith is freely held and human rights and justice are understood as having a basis outside religion. In “The Expansion of Prophetic Experience” (1999) and in later interviews he described revelation as the prophetic experience of Muhammad, shaped by his person and his historical world, a view that led to sharp responses from leading clerics. His thought is marked by Popper’s fallibilism and by the mystical poetry of Rumi, whose Masnavi he edited.

الحياة والسياق

Abdolkarim Soroush, born Hossein Haj Faraj Dabbagh on 16 December 1945 in Tehran, studied pharmacy at the University of Tehran. In 1973 he went to London, where he studied analytical chemistry and then the history and philosophy of science at Chelsea College, and was active among Muslim Iranian students. He returned to Iran after the revolution of 1979 and taught at the Teacher Training University in Tehran. In 1980 Ayatollah Khomeini appointed him to the Cultural Revolution Headquarters, which closed the universities and reorganised them along Islamic lines; the extent of his responsibility for the purges of that period is disputed. From 1988 to 1990 his essays on the “contraction and expansion” of religious knowledge appeared in the journal Keyhan-e Farhangi and made him the leading figure of Iranian religious reform thought. In the 1990s his lectures were disrupted by vigilante groups and he lost his academic positions. Since 2000 he has lived and taught mostly abroad, among other places at Harvard, Yale and Princeton.

أعمال رئيسة أخرى

• The Restless Nature of the World (Nahād-e nā-ārām-e jahān, 1978)
• The Theoretical Contraction and Expansion of the Shariʿa (1990)
• Sturdier than Ideology (Farbeh-tar az ideolozhi, 1994)
• Straight Paths (Serāthā-ye mostaqim, 1998)
• The Expansion of Prophetic Experience (1999)
• Reason, Freedom, and Democracy in Islam (2000)