This article seeks to provide a framework for rereading the works of Sayyid Jamāl ad-Dīn Asadābādī/Afghani in accordance with main characteristics “post-Islamism”, which was coined and conceptualized by Asef Bayat. Although term “post-Islamism” not explicitly used himself, I argue that we may find some features post-Islamist discourse his works. Hence, this article, post-Islamism does refer an ...

one of the rich families of azerbaijan during mongol and ilkhanid period was “jamā‘at-e malekān” of tabriz. the persons of this family had rulership in tabriz and its districts and were nobles and respected persons for the mongol khans including holagu (rule: 651-663). some personalities of this family, like malek mahmūd, amīr majd al-dīn muhammad and abu al-majd tabrizi, were poets and scholar...

starting his intellectual life as a precociously young medical practitioner, quṭb al-dīn shīrāzī (634-710 a.h.) was compelled to wander far and wide in his quest for knowledge. recognized and admired as a savant, and enjoying the patronage of key political figures of his era, shīrāzī's activities as a scholar continued even during his appointment as judge in rūm, and while serving as ambas...

This paper examines Fakhr al-Dīn al-Rāzī’s understanding of metaphysical certainty in terms his theory ta’wīl (interpretation) while showing optimism attaining certainty. Rāzī, also known as the leader skeptics (shaykh al-mushakkikīn) Shiʻi sources, thoroughly criticizing philosophical and kalam traditions before him, remains a controversial figure among scholars. His critical thinking confound...