International Journal of Religions and Civilizations

The topic of the theology of the end of the universe and history has occupied the mind as a significant ontological question. Ancient, medieval, and later beliefs have offered varying and sometimes mystical perspectives on this question, some incorporating elements of anthropomorphism and others of myth and metaphysical conceptions. It is noteworthy that these answers share a strong common thread, drawing from Greek ideas and concepts, ancient thought, Buddhism, Zoroastrianism, ancient Judaism, and contemporary Islamic thought, including the question of the Mahdi. Within these beliefs, the concept of the end of history is not merely an abstract idea, but rather its consequences: religious actions and teachings, and collective political and religious behavior. Hence, the importance of this topic is emphasized as the first installment, with the second installment focusing on the ideas of the end times (intellectually and politically). The research has adhered to a sequential narrative of ideas that influence the theology surrounding the savior, tracing the concept from beginning to end.

Alexandre Kojève's lectures on Hegel's Phenomenology of Spirit at the École Pratique des Hautes Etudes in Paris between 1933 and 1939 had a profound impact on twentieth_century French philosophy. Kojève reinvented Hegel's philosophy by incorporating elements of Marxism and Heideggerian philosophy in a way that would never be thought of in France's intellectual and philosophical tradition the same again, and this influenced generations of philosophers thereafter. Kojève approached Hegel from the perspective of desire and dialectics, and above all as a representative of the dialectic between master and slave, which for him showed the struggle for recognition that was to be at the center of his human genesis, and his interpretation of Hegel's famously banned works made them understandable and relevant to current debates within the ongoing development of existentialism and Marxism. Kojève believed that Hegel's end of history represented not just a theoretical end point—it represented the possibility of a real process in a post_historical society where human freedom and recognition of the human person would be achieved. Kojève's lectures also introduced a Marxist perspective to Hegelian philosophy, which he called "existential Marxism." He saw Hegelian dialectics as a forerunner of Marx's historical materialism, and added that the struggle for recognition was a class struggle. This synthesis allowed French intellectuals to work at the intersection of Hegelian and Marxist thought and thus arrive at a new account of history as a dynamic process shaped by human desires and struggles. His ideas laid the foundation for later thinkers, including Jean_Paul Sartre and Maurice Merleau_Ponty, who developed these themes in their own works.

This study offers a comparative critical reading of the two projects, highlighting their points of convergence and divergence in understanding violence, and attempting to explain how each seeks to rethink the origin, limits, and ontological implications of violence. It also aims to develop a deeper philosophical understanding of what makes violence an inherent aspect of human existence, and whether it can be transcended or mitigated through a re-establishment of shared existence or through a critique of the sovereign structures that produce a life devoid of substance. This study aspires to open a new horizon in understanding the relationship between philosophy and violence by employing analytical tools that draw on deconstruction, ontology, and biopolitical philosophy, enabling the research to address the phenomenon at its fundamental roots rather than its superficial manifestations.

Abstract: Al-Amiri's study sought to study the similarity and distinction between the root and the branch. Al-Amiri's approach is based on what he reached through research. The visit was one of the components of Hajj, but the recommended act turned into an obligatory voluntary act, like the obligatory act of Hajj. On this basis, the Akhbaris established etiquette and rules that justify them through the narrations reported from the Imams of the Household. This in turn preserved the Shiite memory from being lost through the memory of time and place and the sanctifi

This research addresses the problem of the impact of differing theological foundations on the interpretation of the verses of Imamate among Shiite and Sunni exegetical schools, taking al-Tabrisi and Ibn Kathir as two applied models for comparison. The research problem lies in clarifying the extent to which the interpreter’s theological background influences the preference of interpretive meanings in the verses of Imamate and the resulting variation in understanding between the two schools.
The study focuses on analyzing the relationship between theological foundations and the exegetical method, and explaining how this relationship is reflected in the interpretation of the Qur’anic text. The topic was chosen due to the need to uncover the methodological roots of interpretive differences in doctrinal issues, particularly those related to Imamate, while adopting a comparative scholarly approach between two prominent exegetical traditions.
The research concludes that theological foundations constitute a decisive factor in shaping the exegete’s understanding of the Qur’anic text and contribute to the multiplicity of interpretive readings of the verses of Imamate. It also demonstrates that the differences between al-Tabrisi and Ibn Kathir are not merely linguistic, but rather stem from deeper doctrinal principles that influence exegetical reasoning

This study traces the biographies of key Eastern Christian scholars (Nestorians and Jacobites) who served as a civilizational bridge between Greek and Arab-Islamic culture during the 7th–8th centuries CE, based on a critical reading of British Orientalist works (O'Leary, Bernard Lewis, Tritton, et al.). It focuses on pivotal figures such as John Philoponos, Severus Sebokht, Sergius of Resh'ayna, Paul of Aegina, Jacob of Edessa, Ḥenanisho' the Nestorian, and John of Damascus. The study concludes that British Orientalists themselves acknowledged Eastern Christians not merely as translators but as active teachers and founders of the translation movement in early Islam.

The end of the nineteenth century witnessed a growing interest from Protestant Christian missionaries in spreading their teachings in Asia, and Outer Mongolia had a share of these efforts. Among the most prominent figures who dedicated their lives to this cause was Frans August Larsson, one of the most prominent Swedish missionaries who combined missionary activity with political and diplomatic work in a region with a traditional and complex character.

From this perspective, the present study seeks to examine one of the trends in Orientalist writing, which we have termed the “racial/national trend.” We have found that this trend is present in a significant portion of Orientalists’ contributions concerning their studies of the societies of Islamic civilizations. Through the research applications of this trend, negative conclusions and judgments have been reached—ones that have remained the subject of debate and discussion not only among scholars in the Arab and Islamic fields, but also within Orientalist circles themselves. This is because the methodological foundation adopted by proponents of this trend relies on the theory of “natures and races” as a criterion for classifying Arab and Islamic societies, and for studying their intellectual, moral, political, and religious patterns in light of the determinants and frameworks of this theory.
The methodological approach adopted in this study is grounded in a critical analytical perspective, through which we have sought to expose many of the fallacies and methodological impasses encountered by a number of Orientalists in their adoption of the theory of “natures and races” as a primary framework guiding their studies.
Through this critical approach, we have also attempted to reveal various trends opposing this theory from within Orientalist circles themselves. Some among them have argued that adopting such a theory—and studying Eastern peoples and societies on its basis—serves to elevate and reinforce Western centrism, while simultaneously working to produce a distorted history of the “other,” one that aligns with the premises and colonial and cultural objectives of that Western centrality.

Iraq has played a significant and pioneering role in confronting movements of extremism and radicalism. Most notably, its scholars were among the earliest to challenge the extremist Wahhabi movement, founded by Muhammad ibn Abd al-Wahhab with the support of Emir Abdulaziz ibn Saud.
In response to their deviant behaviors—which included accusing the Shia school of thought specifically, and other Islamic sects in general, of disbelief (Kufr), polytheism Shirk), and atheism—and following their assaults on sacred shrines and holy sites in Iraq, Iraqi scholars from all schools of jurisprudence united to confront this radicalism.
This study aims to highlight models of these scholarly figures, specifically from the era of Mamluk rule to the fall of the Ottoman Empire. Key figures discussed include Sheikh Ja'far Kashif al-GhitaImam Ahmad bin Al-Basri and Sheikh Dawud bin Sulayman al-Naqshbandi.

Numismatics, as one of the most important historical documents, plays a significant role in understanding religious developments throughout history. This article focuses on the study of Numismatics in the historical studies of Shi'ism in Iran (from the 2nd to the 10th century AH). Based on this, the role of Numismatics in introducing new commentaries on Shi'ite history, explaining the religious policies of Shi'ite governments, determining the religious tendencies of Shi'ite rulers, revealing religious shifts (from Sunnism to Shi'ism), and identifying the periods of Shi'ite rulers' inclinations toward Shi'ism has been investigated, and examples have been provided for each. The aim of this study, conducted using a descriptive-analytical method, is to reveal the role of Numismatics in Shi'ite history studies in Iran. The results of this research demonstrate that Numismatics plays an effective role in Shi'ite history studies.