Alhassanain(p) Network for Heritage and Islamic Thought

www.alhassanain.org/english

The Uprising of Ashura and Responses to Doubts

Author(s): ‘Ali Asghar Ridwani

Translator(s): Kelvin Lembani (Muhammad ‘Abd al-‘Aziz)

Publisher(s): ABWA Publishing and Printing Center

www.alhassanain.org/english

A detailed account of the life of Imam Husayn (a) and his personality, the tragedy of Karbala and the sacrifice of the Imam (a) and his companions, and a detailed analysis of Shi’i behaviours, like mourning and crying to refute the doubts of being un-Islamic.

Miscellaneous information:

Author: ‘Ali Asghar Ridwani Translator: Kelvin Lembani (Muhammad ‘Abd al-‘Aziz) Prepared by: Translation Unit, Cultural Affairs Department; The Ahl al-Bayt (as) World Assembly Editor: Ashraf Carol Eastman Proofreader: Majid Karimi Publisher: ABWA Publishing and Printing Center First Printing: 2010 Printed by: Layla Press Copies: 5,000 © The Ahl al-Bayt (as) World Assembly (ABWA) www.ahl-ul-bayt.org info@ahl-ul-bayt.org

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Notes

[1]. Plantinga's articles on this topic have not yet been collected in the form of a book, but two anthologies in which there are articles by him and discussions of his work are especially worth mentioning: Robert Audi and William J. Wainwright, eds., Rationality, Religious Belief, and Moral Commitment (Ithaca: Cornell University Press, 1986), and Alvin Plantinga and Nicholas Wolterstorff', eds., Faith and Rationality: Reason and Belief in God (Notre Dame: University of Notre Dame Press, 1983). Also worth mentioning is a book devoted to criticisms of Plantinga's ideas and his responses: James E. Tomberlin and Peter Van Inwagen, Alvin Plantinga, Profiles, Volume 5 (Dordrecht: D. Reidel,1985).

[2]. Plantinga's claim has been disputed by John Beversluis, who argues that Calvin and the Reformed Church object to natural theology for reason incompatible with the epistemological position advocated by Plantinga. See John Beversluis, "Reforming the `Reformed' Objection to Natural Theology," Faith and philosophy, 12:2, April 1995, 189-206.

[3]. See Rational Faith: Catholic Responses to Reformed Epistemology, edited by Linda Zagzebski (Notre Dame: University of Notre Dame Press, 1993).

[4]. His major work on this topic is Perceiving God: The Epistemology of Religious Experience (Ithaca: Cornell University Press, 1991).

[5]. See Michael C. Banner, The Justification of Science and the Rationality of Religious Belief (Oxford: Oxford University Press; 1992) and Nancey Murphy, Theology in the Age of Scientific Reasoning (Ithaca: Cornell University Press, 1990).

[6]. Gary Gutting, Religious Belief and Religious Skepticism (Notre Dame: University of Notre Dame Press, 1982).

[7]. Richard Swinburne, The Existence of God (London: Oxford University Press, 1979).

[8]. John Hick, An Interpretation of Religion (New Haven: Yale University Press, 1989).

[9]. Wayne Proudfoot, Religious Experience (Berkeley: University of California Press, 1985).

[10]. Steven Katz, ed., Mysticism and Philosophical Analysis (New York: Oxford University Press, 1978).

[11]. Nelson Pike, MysticUnion: An Essay on the Phenomenology of Mysticism (Ithaca: Cornell University Press, 1992).

[12]. Robert Cummings Neville, A TheologyPrimer (Albany: SUNY, 1991).

[13]. See Thomas V Morris, The Logic of God Incarnate (Ithaca: Cornell University Press, 1986).

[14]. See Peter Geach, The Virtues (Cambridge: Cambridge University Press, 1977), and Peter van Inwagen, "And Yet They Are Not Three Gods But One God," in Thomas V Morris, ed., philosophy and the Christian Faith (Notre Dame: University of Notre Dame Press, 1988), pp. 241-278.

[15]. Robert Adams, `A Modified Divine Command Theory of Ethical Wrongness" in Louis Pojman, ed., philosophy of Religion (Belmont: Wadsworth Publishing Company, 1987), and "Divine Command Metaethics Modified Again" The Journal of Religious Ethics 1:7, 91-97.

[16]. J. L. Mackie, The Miracle of Theism (New York: Oxford University Press, 1982).

[17]. MacIntyre's most important books are After Virtue, 2nd ed. (Notre Dame: University of Notre Dame Press, 1984), Whose Justice? Which Rationality? (Notre Dame: University of Notre Dame Press, 1988), and Three Rival Versions of Moral Enquiry: Encyclopedia, Geneology and Tradition (Notre Dame: University of Notre Dame Press, 1990). Translations of the first two of these works into Farsi are being prepared, and a Farsi summary of After Virtue may be found in the journal Ma'rifat, Nos. 9-18, and continuing.

[18]. See, for example, Eleonore Stump and Norman Kretzmann, "Eternity" in Thomas V Morris, ed., The Concept ofGod (Oxford: Oxford University Press, 1987).

[19]. See the articles in Linwood Urban and Douglas N. Walton, eds., The Power of God (New York: Oxford University Press, 1978).

[20]. See William P Alston's, "Referring to God," in his Divine Nature and Human Language: Essays in Philosophical Theology (Ithaca: Comell University Press, 1989).

[21]. See D. Z. Phillips, Religion Without Explanation (Oxford: Basil Blackwell, 1976) and Norman -Malcolm, Wittgenstein: A Religious Point of View? (Ithaca: Cornell University Press, 1994).

[22]. See Gordon Kaufinan, "Evidentialism: A Theologian's Response," Faith and philosophy, 6:1 (January 1989), 35-46, and the response by Eleonore Stump and Norman Kretzmann, "Theologically Unfashionable philosophy," Faith and philosophy, 7:3 (July 1990), 329-339, and the defense of Kaufinan's position by James A. Keller, "On the Issues Dividing Contemporary Christian Philosophers and Theologians," Faith and philosophy, 10:1 (January 1993), 68-78 and James A. Keller, "Should Christian Theologians become Christian Philosophers?" Faith and philosophy, 12:2 (April 1995), 260-268.

[23]. Jean-Francois Lyotard, tr. G. Bennington and B. Massumi, The Postmodern Condition (Minneapolis: Minnesota University Press, 1984).

[24]. His major work is Of Grammatology, tr. G. Spivak (Baltimore: Johns Hopkins University Press, 1974), but especially relevant to contemporary Christian theology is Derrida and Negative Theology, ed. Harold Coward and Toby Foshay (Albany: SUNY Press, 1992).

[25]. Georges Bataille, Theory of Religion, tr. R. Hurley (New York: Zone Books, 1989).

[26]. Michel Foucault, The Archaeology of Knowledge, ti. A. M. Sheridan-Snuth (New York: Harper & Row, 1972), also see the biography, James Miller, The Passion of Michel Foucault (New York: Simon & Schuster, 1993) in which the relation between Foucault's writings and his sado-masochistic homosexuality is explored.

[27]. For a collection of essays in which postmodernist thought is seen as offering resources for Christian theology see Faith and philosophy, Vol. 10, No. 4 (October 1993). 28. Postmodernism is also starting to attract the attention of students of Islamic thought. See Akbar S. Ahmed, Postmodernism and Islam: Predicament and Promise (London: Routledge, 1992) and Ernest Gellner, Postmodernism, Reason and Religion (London: Routledge,1992).

[29]. Worthy of note is Huston Smith's defense of the religious world view over the postmodern proclamation (issued by Richard Rorty) that "There is no Big Picture:" "Postmodernism and the World's Religions" in The Truth about Truth, ed., Walter Truett Anderson (Los Angeles: Jeremey P Tarcher, 1995), an address originally delivered in Kuala Lumpur for a symposium on "Islam and the Challenge of Modernity," and later revised without references to Islam as "The Religious Significance of Postmodernism: A Rejoinder" in Faith and philosophy 12:3 (July 1995), 409-422.

[30]. See the defense of atheistic skepticism by Paul Kurtz, The Transcendental Temptation (New York: Prometheus, 1986).

Notes

[1]. Plantinga's articles on this topic have not yet been collected in the form of a book, but two anthologies in which there are articles by him and discussions of his work are especially worth mentioning: Robert Audi and William J. Wainwright, eds., Rationality, Religious Belief, and Moral Commitment (Ithaca: Cornell University Press, 1986), and Alvin Plantinga and Nicholas Wolterstorff', eds., Faith and Rationality: Reason and Belief in God (Notre Dame: University of Notre Dame Press, 1983). Also worth mentioning is a book devoted to criticisms of Plantinga's ideas and his responses: James E. Tomberlin and Peter Van Inwagen, Alvin Plantinga, Profiles, Volume 5 (Dordrecht: D. Reidel,1985).

[2]. Plantinga's claim has been disputed by John Beversluis, who argues that Calvin and the Reformed Church object to natural theology for reason incompatible with the epistemological position advocated by Plantinga. See John Beversluis, "Reforming the `Reformed' Objection to Natural Theology," Faith and philosophy, 12:2, April 1995, 189-206.

[3]. See Rational Faith: Catholic Responses to Reformed Epistemology, edited by Linda Zagzebski (Notre Dame: University of Notre Dame Press, 1993).

[4]. His major work on this topic is Perceiving God: The Epistemology of Religious Experience (Ithaca: Cornell University Press, 1991).

[5]. See Michael C. Banner, The Justification of Science and the Rationality of Religious Belief (Oxford: Oxford University Press; 1992) and Nancey Murphy, Theology in the Age of Scientific Reasoning (Ithaca: Cornell University Press, 1990).

[6]. Gary Gutting, Religious Belief and Religious Skepticism (Notre Dame: University of Notre Dame Press, 1982).

[7]. Richard Swinburne, The Existence of God (London: Oxford University Press, 1979).

[8]. John Hick, An Interpretation of Religion (New Haven: Yale University Press, 1989).

[9]. Wayne Proudfoot, Religious Experience (Berkeley: University of California Press, 1985).

[10]. Steven Katz, ed., Mysticism and Philosophical Analysis (New York: Oxford University Press, 1978).

[11]. Nelson Pike, MysticUnion: An Essay on the Phenomenology of Mysticism (Ithaca: Cornell University Press, 1992).

[12]. Robert Cummings Neville, A TheologyPrimer (Albany: SUNY, 1991).

[13]. See Thomas V Morris, The Logic of God Incarnate (Ithaca: Cornell University Press, 1986).

[14]. See Peter Geach, The Virtues (Cambridge: Cambridge University Press, 1977), and Peter van Inwagen, "And Yet They Are Not Three Gods But One God," in Thomas V Morris, ed., philosophy and the Christian Faith (Notre Dame: University of Notre Dame Press, 1988), pp. 241-278.

[15]. Robert Adams, `A Modified Divine Command Theory of Ethical Wrongness" in Louis Pojman, ed., philosophy of Religion (Belmont: Wadsworth Publishing Company, 1987), and "Divine Command Metaethics Modified Again" The Journal of Religious Ethics 1:7, 91-97.

[16]. J. L. Mackie, The Miracle of Theism (New York: Oxford University Press, 1982).

[17]. MacIntyre's most important books are After Virtue, 2nd ed. (Notre Dame: University of Notre Dame Press, 1984), Whose Justice? Which Rationality? (Notre Dame: University of Notre Dame Press, 1988), and Three Rival Versions of Moral Enquiry: Encyclopedia, Geneology and Tradition (Notre Dame: University of Notre Dame Press, 1990). Translations of the first two of these works into Farsi are being prepared, and a Farsi summary of After Virtue may be found in the journal Ma'rifat, Nos. 9-18, and continuing.

[18]. See, for example, Eleonore Stump and Norman Kretzmann, "Eternity" in Thomas V Morris, ed., The Concept ofGod (Oxford: Oxford University Press, 1987).

[19]. See the articles in Linwood Urban and Douglas N. Walton, eds., The Power of God (New York: Oxford University Press, 1978).

[20]. See William P Alston's, "Referring to God," in his Divine Nature and Human Language: Essays in Philosophical Theology (Ithaca: Comell University Press, 1989).

[21]. See D. Z. Phillips, Religion Without Explanation (Oxford: Basil Blackwell, 1976) and Norman -Malcolm, Wittgenstein: A Religious Point of View? (Ithaca: Cornell University Press, 1994).

[22]. See Gordon Kaufinan, "Evidentialism: A Theologian's Response," Faith and philosophy, 6:1 (January 1989), 35-46, and the response by Eleonore Stump and Norman Kretzmann, "Theologically Unfashionable philosophy," Faith and philosophy, 7:3 (July 1990), 329-339, and the defense of Kaufinan's position by James A. Keller, "On the Issues Dividing Contemporary Christian Philosophers and Theologians," Faith and philosophy, 10:1 (January 1993), 68-78 and James A. Keller, "Should Christian Theologians become Christian Philosophers?" Faith and philosophy, 12:2 (April 1995), 260-268.

[23]. Jean-Francois Lyotard, tr. G. Bennington and B. Massumi, The Postmodern Condition (Minneapolis: Minnesota University Press, 1984).

[24]. His major work is Of Grammatology, tr. G. Spivak (Baltimore: Johns Hopkins University Press, 1974), but especially relevant to contemporary Christian theology is Derrida and Negative Theology, ed. Harold Coward and Toby Foshay (Albany: SUNY Press, 1992).

[25]. Georges Bataille, Theory of Religion, tr. R. Hurley (New York: Zone Books, 1989).

[26]. Michel Foucault, The Archaeology of Knowledge, ti. A. M. Sheridan-Snuth (New York: Harper & Row, 1972), also see the biography, James Miller, The Passion of Michel Foucault (New York: Simon & Schuster, 1993) in which the relation between Foucault's writings and his sado-masochistic homosexuality is explored.

[27]. For a collection of essays in which postmodernist thought is seen as offering resources for Christian theology see Faith and philosophy, Vol. 10, No. 4 (October 1993). 28. Postmodernism is also starting to attract the attention of students of Islamic thought. See Akbar S. Ahmed, Postmodernism and Islam: Predicament and Promise (London: Routledge, 1992) and Ernest Gellner, Postmodernism, Reason and Religion (London: Routledge,1992).

[29]. Worthy of note is Huston Smith's defense of the religious world view over the postmodern proclamation (issued by Richard Rorty) that "There is no Big Picture:" "Postmodernism and the World's Religions" in The Truth about Truth, ed., Walter Truett Anderson (Los Angeles: Jeremey P Tarcher, 1995), an address originally delivered in Kuala Lumpur for a symposium on "Islam and the Challenge of Modernity," and later revised without references to Islam as "The Religious Significance of Postmodernism: A Rejoinder" in Faith and philosophy 12:3 (July 1995), 409-422.

[30]. See the defense of atheistic skepticism by Paul Kurtz, The Transcendental Temptation (New York: Prometheus, 1986).