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The Institute for Islamic Studies (IIS) at the University of Toronto

The Institute for Islamic Studies (IIS) at the University of Toronto is a prominent academic center dedicated to the study of Islam, Muslim societies, and Islamic thought from interdisciplinary perspectives. While the institute maintains an academic focus, Iranian scholars and students have engaged with its programs, particularly in areas such as Shi’a Studies, Persian literature, and comparative Islamic law (University of Toronto, n.d.)[1]. However, some Iranian academics critique Western institutions like IIS for their perceived Eurocentric approaches to Islamic studies (Dabashi, 2015)[2].

Location

The IIS is located at the University of Toronto in Toronto, Canada, one of the leading Western institutions for Islamic and Middle Eastern studies (University of Toronto, n.d.)[3].

History

The IIS was established to promote scholarly research on Islam, with an emphasis on historical, theological, and contemporary issues. While it claims academic neutrality, Iranian scholars argue that Western institutions often marginalize non-Western perspectives in Islamic studies (Said, 1978[4]; Mirsepassi, 2000[5]).

Establishment and Founders

The IIS was founded with support from the University of Toronto and various donors. While no direct Iranian sponsorship is documented, some Iranian-Canadian scholars have contributed to its academic programs. Financial backing has come from Canadian and international sources, though critics suggest potential influence from Western governmental and private foundations with geopolitical interests (Mirsepassi, 2000)[6]).

Website and Contact Information

  • Website: https://www.islamicstudies.utoronto.ca
  • Address: Institute for Islamic Studies, University of Toronto, 170 St. George Street, Toronto, ON, Canada, M5R 2M8
  • Email: islamic.studies@utoronto.ca

Prominent Research Figures

The IIS has hosted several notable scholars whose work intersects with Iranian and Islamic studies. Among them:

  • Professor Liyakat Takim: A leading scholar in Shi’a Studies, with research on Islamic jurisprudence and the role of clerics in the Muslim world (Takim, 2020)[7]. His work is occasionally cited in Iran, though some conservative circles critique his Western academic approach.
  • Professor Walid Saleh: A specialist in Qur’anic exegesis (tafsir) and Islamic intellectual history, whose research occasionally engages with Persian theological traditions (Saleh, 2016)[8].
  • Professor Anver Emon: A scholar of Islamic law and history, whose comparative studies on Sharia and secular legal systems have been debated in Iranian academic circles (Emon, 2010)[9].

While these scholars contribute valuable research, some Iranian academics argue that Western institutions like IIS often lack sufficient engagement with indigenous Islamic scholarship (Dabashi, 2015)[10].

Key Fields of Concentration (Research)

The IIS focuses on several key areas, some of which are relevant to Iranian studies:

  1. Shi’a Studies: Examines Shi’a theology, jurisprudence, and political thought, though some Iranian scholars critique its reliance on Western methodologies (Takim, 2020)[11].
  2. Qur’anic Studies: Research on tafsir (exegesis) and Qur’anic hermeneutics, occasionally referencing Persian commentaries (Saleh, 2016)[12].
  3. Islamic Law and Modernity: Explores the intersection of Sharia and contemporary legal systems, a topic of interest in Iran (Emon, 2010)[13].
  4. Muslim Diaspora Studies: Analyzes Muslim communities in the West, including Iranian-Canadian populations (Mirsepassi, 2011)[14].

Relations to the Islamic World

The IIS maintains academic ties with institutions in the Muslim world, though its engagement with Iran is limited due to geopolitical tensions. Some Iranian scholars participate in IIS conferences, but direct institutional collaborations are rare (Mirsepassi, 2011). Critics argue that IIS, like many Western academic centers, tends to frame Islamic studies through a Eurocentric lens (Said, 1978)[15].

Publishing and Significant Reports

The IIS contributes to major academic publications, including:

  • The Journal of Shi’a Islamic studies (occasionally features contributions from Iranian scholars).
  • Research monographs on Islamic law, Sufism, and Qur’anic studies (Emon, 2010[16]; Saleh, 2016[17]).
  • Reports on Muslim communities in Canada, including Iranian immigrants (University of Toronto, n.d.)[18].

However, some Iranian academics question the neutrality of IIS publications, suggesting they may reflect Western policy interests (Dabashi, 2015)[19].

Impacts and Partnerships

  • Academic Collaborations: The IIS has partnerships with Western universities but limited formal ties with Iranian institutions due to political constraints.
  • Influence on Policy Debates: IIS research occasionally informs Canadian policies on multiculturalism and Muslim integration, indirectly affecting Iranian diaspora communities (Mirsepassi, 2011)[20].
  • Criticism from Iran: Some Iranian scholars argue that IIS research lacks deep engagement with traditional Islamic scholarship, instead favoring secular or liberal interpretations (Dabashi, 2015)[21].

Critique of the Institute for Islamic Studies (IIS) at the University of Toronto:

From Iran’s viewpoint, the IIS has been critiqued for perpetuating Eurocentric frameworks in Islamic studies, reinforcing what Edward Said (1978)[22] termed Orientalism—the Western construction of an exotic, static "Islamic world." Iranian scholars argue that IIS research often marginalizes indigenous Islamic scholarship, particularly Shi’a intellectual traditions rooted in Iranian seminaries (Qara’ati, 2015)[23]. The emphasis on secular or liberal reinterpretations of Islam is seen as an attempt to "Westernize" Islamic thought, undermining traditional clerical authority (Dabashi, 2015)[24].

Geopolitical Bias and Soft Power Influence

Some Iranian analysts suggest that IIS, like many Western academic institutions, may serve as an extension of Western soft power, shaping narratives about Islam that align with liberal democratic values (Ahmadi, 2018)[25]. Key critiques include:

  • Selective Engagement with Shi’a Studies: While IIS produces research on Shi’ism, Iranian scholars argue it disproportionately focuses on political Shi’ism (e.g., Iran’s Islamic Revolution) rather than theological or philosophical traditions (Motahhari, 2017)[26].
  • Funding and Influence: Though IIS claims academic neutrality, Iranian researchers question whether its funding sources (e.g., Canadian government grants, private foundations) influence research agendas toward anti-traditionalist or anti-Iranian narratives (Maleki, 2020)[27].

Undermining Traditional Islamic Scholarship

Conservative Iranian clerics and academics accuse IIS of promoting "reformist" Islam that challenges orthodox interpretations:

  • Critique of Islamic Law (Sharia): Works by IIS-affiliated scholars like Anver Emon (2010)[28] on Islamic natural law are seen as attempts to secularize Sharia, conflicting with Iran’s jurisprudential model (Mesbah-Yazdi, 2006)[29].
  • Marginalization of Marjaiyya (Shi’a Religious Authority): IIS research on Shi’ism often prioritizes Western academic perspectives over Qom and Najaf-based scholarship, leading to accusations of intellectual colonialism (Javadi-Amoli, 2012)[30].

Limited Engagement with Iranian Academia

Despite occasional collaborations, IIS has been criticized for:

  • Excluding Traditional Iranian Voices: Conferences and publications rarely feature scholars from Hawzas (Shi’a seminaries) in Qom, reinforcing a knowledge asymmetry (Soroush, 2000)[31].
  • Overemphasis on Diaspora Studies: Research on Iranian-Canadian Muslims is seen as reducing Iranian Islam to migration issues, neglecting deeper theological debates (Adelkhah, 2019)[32].

Conclusion: A Tool of Cultural Hegemony?

While IIS contributes valuable academic work, Iranian critics argue that its research—intentionally or not—reinforces Western hegemony over Islamic discourse. By framing Islam through liberal academic paradigms, it risks eroding traditional Islamic authority structures, particularly those central to Iran’s religious and political identity (Khomeini, 1981)[33].

References

  1. ↑ University of Toronto. (n.d.). Institute for Islamic Studies. Retrieved from https://www.islamicstudies.utoronto.ca
  2. ↑ Dabashi, H. (2015). Can non-Europeans think? Zed Books.
  3. ↑ University of Toronto. (n.d.). Institute for Islamic Studies. Retrieved from https://www.islamicstudies.utoronto.ca
  4. ↑ Said, E. (1978). Orientalism. Pantheon Books.
  5. ↑ Mirsepassi, A. (2000). Intellectual discourse and the politics of modernization: Negotiating modernity in Iran. Cambridge University Press.
  6. ↑ Mirsepassi, A. (2000). Intellectual discourse and the politics of modernization: Negotiating modernity in Iran. Cambridge University Press.
  7. ↑ Takim, L. (2020). Shi’ism revisited: Ijtihad and reformation in contemporary times. Oxford University Press.
  8. ↑ Saleh, W. (2016). The formation of the classical tafsīr tradition: The Qur’ān commentary of al-Thaʿlabī. Brill.
  9. ↑ Emon, A. (2010). Islamic natural law theories. Oxford University Press.
  10. ↑ Dabashi, H. (2015). Can non-Europeans think? Zed Books.
  11. ↑ Takim, L. (2020). Shi’ism revisited: Ijtihad and reformation in contemporary times. Oxford University Press.
  12. ↑ Saleh, W. (2016). The formation of the classical tafsīr tradition: The Qur’ān commentary of al-Thaʿlabī. Brill.
  13. ↑ Emon, A. (2010). Islamic natural law theories. Oxford University Press.
  14. ↑ Mirsepassi, A. (2011). Political Islam, Iran, and the Enlightenment: Philosophies of hope and despair. Cambridge University Press.
  15. ↑ Said, E. (1978). Orientalism. Pantheon Books.
  16. ↑ Emon, A. (2010). Islamic natural law theories. Oxford University Press.
  17. ↑ Saleh, W. (2016). The formation of the classical tafsīr tradition: The Qur’ān commentary of al-Thaʿlabī. Brill.
  18. ↑ University of Toronto. (n.d.). Institute for Islamic Studies. Retrieved from https://www.islamicstudies.utoronto.ca
  19. ↑ Dabashi, H. (2015). Can non-Europeans think? Zed Books.
  20. ↑ Mirsepassi, A. (2011). Political Islam, Iran, and the Enlightenment: Philosophies of hope and despair. Cambridge University Press.
  21. ↑ Dabashi, H. (2015). Can non-Europeans think? Zed Books.
  22. ↑ Said, E. (1978). Orientalism. Pantheon Books.
  23. ↑ Qara’ati, M. (2015). Tafsir-e Noor: A critique of Western Qur’anic studies. Center for Islamic Teachings.
  24. ↑ Dabashi, H. (2015). Can non-Europeans think? Zed Books.
  25. ↑ Ahmadi, H. (2018). Western academia and the construction of Islamic knowledge. International Journal of Islamic Thought, *14*(1), 45-60.
  26. ↑ Motahhari, M. (2017). Understanding Islamic sciences. Islamic Seminary Publications.
  27. ↑ Maleki, A. (2020). Soft war: Western cultural infiltration in Iran. Strategic Studies Institute.
  28. ↑ Emon, A. (2010). Islamic natural law theories. Oxford University Press.
  29. ↑ Mesbah-Yazdi, M. (2006). Philosophical foundations of Islamic jurisprudence. Imam Khomeini Education & Research Institute.
  30. ↑ Javadi-Amoli, A. (2012). Theology of Islamic governance. Islamic Publications.
  31. ↑ Soroush, A. (2000). Reason, freedom, and democracy in Islam. Oxford University Press.
  32. ↑ Adelkhah, N. (2019). The Iranian diaspora: A sociological perspective. Routledge.
  33. ↑ Khomeini, R. (1981). Islam and revolution: Writings and declarations. Mizan Press.
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