An Inspiring Conversation: Dr. Reza Berenjkar on Faith, Scholarship, and Global Dialogue
A Special Interview with Tolou International Institute
On a crisp afternoon, we had the privilege of sitting down with one of Iran’s most distinguished Islamic scholars to discuss questions at the heart of modern religious scholarship and cross-cultural understanding.
Meet Dr. Reza Berenjkar
Born in 1963 in Astara, Dr. Berenjkar’s journey through the world of Islamic scholarship reads like a testament to dedication and intellectual curiosity. After completing his high school diploma in mathematics in 1981, he entered the prestigious Qom Seminary the following year. There, he spent years mastering traditional Islamic sciences—completing the preliminary levels before devoting seven years to advanced studies in jurisprudence and Islamic legal theory.
But Dr. Berenjkar’s thirst for knowledge didn’t stop there. Alongside his seminary education, he immersed himself in theology, philosophy, Quranic interpretation, and hadith studies. Recognizing the importance of engaging with diverse intellectual traditions, he pursued doctoral studies in Western philosophy at the University of Tehran, earning his PhD in 2001.
Today, Dr. Berenjkar serves as a full professor at the University of Tehran, teaching in both seminary and university settings. He collaborates with numerous research centers including Dar al-Hadith Cultural Institute, Nur al-Mujtaba Institute, the Islamic Propagation Office, and the Research Institute for Islamic Culture and Thought. With over thirty published articles and four books to his name, and fluency in Arabic, English, and Turkish, he has become a bridge-builder between Eastern Islamic scholarship and Western academic discourse.
From 2006 to 2012, he served as the Dean of Farabi College (formerly Qom Campus) at the University of Tehran. Currently, he directs the Institute of Quran and Hadith, where he continues to shape the future of Islamic scholarship.
Tolou Institute: Dr. Berenjkar, we’re deeply grateful that you’ve accepted our invitation today. Given Tolou’s mission to connect Islamic scholarship with global audiences, we have some questions we’re eager to explore with you.
Dr. Berenjkar: It’s my pleasure. Please, go ahead.
Tolou Institute: Let’s dive right in. What would you say is the most important strategy for building connections and unity with scholars and free-thinkers around the world?
Dr. Berenjkar: (leaning forward with evident passion) The answer, in essence, is academic diplomacy. And let me be clear—I’m not talking about government-sponsored initiatives alone, though I do believe our government and Ministry of Science should invest in this endeavor.
What I really mean is that our scholars themselves—our professors and researchers—must take the initiative to build these connections. First and foremost with scholars throughout the Islamic world, and then extending to Christian, Jewish, Buddhist scholars—really, academics from all traditions worldwide.
Through these relationships, we can accomplish three vital things: First, we familiarize ourselves with their thinking. Second, we engage in constructive critique. And third—perhaps most importantly—we share our own knowledge and perspectives with them.
Now, this is especially crucial when it comes to the Islamic world. Here we have a common foundation: the Quran. This shared text should be the cornerstone of our engagement. But here’s where it gets interesting—our unique contribution, what truly distinguishes us, is the Ahl al-Bayt’s interpretation of the Quran.
If we center our work on the Quran, demonstrate that the Ahl al-Bayt offers the most profound interpretation of it, and build on this common ground that everyone accepts, we can forge meaningful connections.
As for engaging with non-Muslim scholars from Christian, Buddhist, or secular backgrounds, the same principle applies. The teachings of the Quran and the Ahl al-Bayt—these are what capture their imagination. This is what they find compelling.
So my vision is this: academic diplomacy supported by the state, but driven by the scholarly community itself. And always, always centered on Quranic knowledge, the teachings of the Ahl al-Bayt, and their interpretation of the Quran. This is what we must bring to the world.
Tolou Institute: That’s a powerful vision. Moving to our second question: What strategies would you recommend for advancing the humanities and social sciences, particularly in making them more applicable to real-world challenges?
Dr. Berenjkar: (settling back thoughtfully) Our humanities face two fundamental problems. First, they’re not rooted in religious knowledge. Second, they’re disconnected from our country’s actual conditions.
Let me give you an example. In economics, some scholars are applying Western models designed for normal, peacetime conditions to our country—despite the fact that these models are neither Islamic nor suited to our current reality. They’re neither indigenous nor contemporary.
The humanities can only truly advance when—first—we draw inspiration from the Book and the Sunnah, from the Quran and the Ahl al-Bayt. We must conduct research in each field using its proper methodologies, but grounded in these sacred teachings. This creates what we might call “Islamic humanities.”
Second, we must be present-focused. Our theories and proposals must address today’s problems in our country. They must respond to current conditions, not abstract or foreign situations.
This is how we create humanities that are both authentically Islamic and genuinely relevant.
Tolou Institute: Our final question relates directly to Tolou’s work. Our website operates in English and features sections introducing jurisprudential lectures on contemporary issues like cryptocurrency, highlights from recent religious studies publications, interviews, scholarly reports, and other diverse, engaging content. How do you evaluate the importance and impact of such media platforms?
Dr. Berenjkar: (with a warm smile) Highlighting advanced jurisprudential lectures on current issues—yes, this is valuable. But (raising a finger gently) it shouldn’t be limited to this alone.
Whatever fresh perspectives we have for international audiences—whether in English, Arabic, or any other language—we need to emphasize our distinctive contributions and the insights that will truly resonate with and benefit others. Current issues naturally have greater appeal and importance because they address what people are grappling with today. Cryptocurrency, which you mentioned, is a perfect example—it’s a newly emerging challenge affecting people’s lives.
But here’s something crucial I want to emphasize: the issues aren’t limited to jurisprudence alone. We have ethical questions, theological questions. Unfortunately, we tend to concentrate all our energy in one direction. Why? Because if you discuss cryptocurrency from a purely jurisprudential perspective and conclude whether it’s permissible or forbidden, under what conditions it’s allowed or prohibited—this makes you an authority, a mujtahid.
But if you examine the same issue from ethical or theological dimensions, grounded in religious principles—Islamic ethics, Islamic theology—well, that doesn’t carry the same prestige. So people don’t pursue these discussions. And this means we’re presenting Islam in a limited, one-dimensional way to the world.
This problem traces back to the seminary culture, which prioritizes—or perhaps I should say, overemphasizes—the jurisprudential aspect of Islam while either rejecting or undervaluing other dimensions.
Current issues have multiple facets, and our advanced studies and research must address new questions from all angles, based on religious teachings. Only then can we present a complete religious perspective on contemporary matters—not just rulings of permissible or forbidden.
Tolou Institute: Dr. Berenjkar, we’re deeply grateful that you accepted our invitation and shared these valuable insights with us.
Dr. Berenjkar: (with genuine warmth) I want to thank this wonderful, beneficial, and engaging website. Your mission is important and compelling. My only suggestion would be to broaden your circle of outreach and expand your focus to encompass all dimensions of religion. When you address contemporary issues, don’t limit yourselves to the jurisprudential perspective alone.
I noticed you mentioned at the end that you cover more than just jurisprudential lectures—that you include news, research projects, conferences, and so forth. This comprehensive approach to information-sharing is vital, and for that, I’m grateful. Keep up this excellent work.
As our conversation drew to a close, Dr. Berenjkar’s message resonated clearly: Islamic scholarship must be both deeply rooted in tradition and boldly engaged with the present—comprehensive in its vision, relevant in its application, and generous in sharing its wisdom with the world.
