
Contents
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Section VIII: Issuing Fatwas on Killing an Apostate or a Blasphemer Weakens and Impairs (wahn) Islam
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The Inability to Tolerate a Dissenting Article The Inability to Tolerate a Dissenting Article
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The Stance of a marja‘ al-taqlīd of Qom on Matters that Differ from “Mainstream” Opinion The Stance of a marja‘ al-taqlīd of Qom on Matters that Differ from “Mainstream” Opinion
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Makārem Shīrāzī’s Previous Opinions on the Freedom of Expression Makārem Shīrāzī’s Previous Opinions on the Freedom of Expression
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Analysis Analysis
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The Jurisprudential Basis of Imposing Limits on Circulating a Dissenting Opinion The Jurisprudential Basis of Imposing Limits on Circulating a Dissenting Opinion
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Analysis Analysis
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Issuing New Fatwas to Narrow the Limits of Expression of Those who Think Differently Issuing New Fatwas to Narrow the Limits of Expression of Those who Think Differently
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Critical Analysis Critical Analysis
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Other Examples of Restrictive Fatwas Other Examples of Restrictive Fatwas
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Analysis Analysis
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The Difference in Status between a Marjaʿ and Ordinary Citizens The Difference in Status between a Marjaʿ and Ordinary Citizens
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Analysis Analysis
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Summary Summary
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Notes Notes
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Appendix 3 Imam [Ali]: Political Leader or Exemplary Role Model Appendix 3 Imam [Ali]: Political Leader or Exemplary Role Model
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Section 4 Request for Clarification from the Jurists who Defend “Suffocating the Religionists”
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Published:August 2020
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Abstract
In his open letter to a Shi’ite authority in December 2013, Kadivar wrote: Naser Makārem Shīrāzī’s opinions and fatwas represent the vanguard of an inquisition in Shiʿism, especially the horrific fatwas he issued against Dr. ‘Alī Aṣghar Gharavī, author of the article “Imam [Ali]: Political Leader or Exemplary Role Model?” These are briefly and critically analysed below. It has seven sections and a conclusion: (1) the inability to tolerate a dissenting article; (2) the stance of a marja‘ al-taqlīd of Qom on matters that differ from “mainstream” opinion; (3) Makārem Shīrāzī’s previous opinions on the freedom of expression; (4) the jurisprudential basis of imposing limits on circulating a dissenting opinion; (5) issuing new fatwas to narrow the limits of expression of those who think differently; (6) other examples of restrictive fatwas; and (7) the difference in status between a marja‘ and ordinary citizens. Finally, he ties up loose ends and provide a conclusion.
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