Rereading and interpreting the ideas of leading Muslim thinkers
Hossein Ebrahimi; Abbas Keshavarz Shokri
Abstract
عرفان، به‌عنوان یک مکتب و جریان معنوی عمیق در فرهنگ ایران، نقشی کلیدی در تحولات سیاسی و اجتماعی این سرزمین ایفا کرده است.انقلاب اسلامی ایران،نه تنها یک تحول سیاسی،بلکه ...
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عرفان، به‌عنوان یک مکتب و جریان معنوی عمیق در فرهنگ ایران، نقشی کلیدی در تحولات سیاسی و اجتماعی این سرزمین ایفا کرده است.انقلاب اسلامی ایران،نه تنها یک تحول سیاسی،بلکه یک بیداری معنوی وتحول درونی بود که در آن روح عرفانی و فلسفی متجلی شد.از این رو درک ارتباط عرفان و انقلاب اسلامی می‌تواند منجر به شناختی جامع از ابعاد مختلف انقلاب و تأثیرات آن بر جامعه شیعی و ایران گردد.سید مرتضی آوینی، به عنوان یکی از نخبگان فکری این دوره، با نگاهی عمیق و عارفانه به این پدیده پرداخته است. هدف این مقاله،بررسی رویکردآوینی به انقلاب اسلامی از منظر عرفان و دین‌مداری است،تا نشان دهدچگونه این رویکرد می‌تواند به فهم عمیق‌تری از انقلاب و پیام‌های آن منجر شود.چارچوب نظری این تحقیق بر مبنای اندیشه‌های عرفانی شکل گرفته است.آوینی بر این باور است که انقلاب اسلامی،تجلی عشق الهی وجستجوی حقیقت است که در آن،مردم با فطرت خویش به سمت خداوند بازگشته و در پی تحقق ارزش‌های الهی برآمده‌اند.روش کار این مقاله،تحلیلی و توصیفی است و ابزارهای جمع‌آوری داده ها،فیش برداری از سه اثر شهید آوینی،آغازی بر یک پایان ،حلزون های خانه به دوش و حکومت فرزانگان است.برای درک بهتر از مفاهیم عرفانی درآثار آوینی از تفسیر متون استفاده شده که این امر به شناسایی پیوندهای میان اندیشه‌های عرفانی و انقلاب کمک کرده‌اند.نتایج این پژوهش نشان می‌دهد که رویکرد عرفانی آوینی نه تنها انقلاب اسلامی را متفاوت از سایر انقلاب های رخ داده در جهان می داند، بلکه با تاکید بر عناصر رویکرد عرفانی خود شامل:تحول درونی،توحید،تقابل عشق و عقل و لقاء الله به ما یادآوری می‌کند که انقلاب،فراتراز یک تغییر سیاسی،یک سفر معنوی وعرفانی است.آوینی با اشاره مراحل سیروسلوک عرفانی در سیاست:خودآگاهی،هجرت،جهاد و ولایت به ما می‌آموزد که انقلاب اسلامی فرصتی برای بازگشت به خویشتن و درک عمیق‌تر از معنا و هدف زندگی است.
Rereading and interpreting the ideas of leading Muslim thinkers
Mahdi Abbasi Shahkooh; abbas keshavarz
Abstract
The Islamic revolution that transpired in Iran posed a difficulty for the theorists of the revolution in their way of thinking. Revolutions of the past were either predicated on modernity or did not oppose it; they consisted of simple uprisings of the peasant or worker multitudes against the owners of ...
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The Islamic revolution that transpired in Iran posed a difficulty for the theorists of the revolution in their way of thinking. Revolutions of the past were either predicated on modernity or did not oppose it; they consisted of simple uprisings of the peasant or worker multitudes against the owners of property and power. However, during the Islamic revolution, the populace, leadership, slogans, and ideology were all in good standing with Shiite Islam. “Hossein Kechoyan” is the name of one of the philosophers who has contributed to the study of jihadi Islam. “The nature, reflection, and obstacles of the Islamic Revolution in the thought of Hossein Kechuyan” is the subject of this article. By employing the text hermeneutic method and documental information collection, an effort is made to comprehend the Islamic revolution theory and the progression of Quechuan history. The hermeneutic approach employed in the article revealed that Kechuyan believed that the Islamic revolution brought about a paradigm shift in the definition of revolution; its religious and cultural character contributed to its ability to dominate history; and as a result, it is regarded as one of the greatest revolutions. Because the great revolutions, by virtue of their civilizational essence, possess the capacity to exert influence over subsequent revolutions and alter the methodologies and demands of the movements. The article’s novelty lies in its examination of an Iranian theorist specializing in revolutionary theory.
Rereading and interpreting the ideas of leading Muslim thinkers
Mahdi Abbasi Shahkooh; zahed Ghafari Hashjin
Abstract
The Islamic revolution was able to achieve victory with the ideals of justice, republicanism, legalism, honor, independence, freedom, Islamism, and the like, and the establishment of ideology, constitution, and system building also emerged on this basis. The challenge of many political systems in realizing ...
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The Islamic revolution was able to achieve victory with the ideals of justice, republicanism, legalism, honor, independence, freedom, Islamism, and the like, and the establishment of ideology, constitution, and system building also emerged on this basis. The challenge of many political systems in realizing the goals of their ideology and belief system is the stagnation and freezing that has occurred following social changes and generational changes in the society and reduces its social control and persuasive power, which can lead to to conflict between the state and the nation. Something that can happen or exist for the Islamic Republic of Iran as well. In this regard, the leader of the Islamic Revolution has linked ideology and ideals by proposing the two concepts of " Explanation Jihad" and "Demanding" and tries to preserve and perpetuate what the ideology of the Islamic Revolution is based on. The question of the present research is: "What is the relationship between the two concepts of demanding and explanation jihad in Ayatollah Khamenei's system of thought?" The method of collecting information is documentary, and data analysis is also based on the documentary analysis method and using the opinions of thinkers such as Mannheim in analyzing the relationship between ideology and utopia, Inglehart and Roche in generational and social change, and other theorists to explain the relationship between the concept of demanding and explanation jihad the truth in Ayatollah Khamenei's thought. The researchers of the article came to the conclusion that in the thought of Ayatollah Khamenei, explanation jihad means understanding the ideology of the Islamic Revolution in the society, and demanding means seeking idealism and constant dynamics in the ideology of the Islamic Revolution.
Mahdi Naderi; Ruhollah Farhadi
Abstract
Objective: With the victory of the Islamic Revolution, the discourse of resistance was introduced as a driving force against internal tyranny and foreign domination and was accepted and considered by some militant groups and currents. Considering the special attention to the strategy of the Islamic Resistance ...
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Objective: With the victory of the Islamic Revolution, the discourse of resistance was introduced as a driving force against internal tyranny and foreign domination and was accepted and considered by some militant groups and currents. Considering the special attention to the strategy of the Islamic Resistance in the statement of the second step of the revolution, this article is a percentage of the analysis of the theoretical and practical dimensions of the discourse of the Islamic Resistance. Method: The method of advancing the present study is discourse analysis - the text of the statement of the second step of the Islamic Revolution. Results: The discourse reading of the Islamic Resistance in the statement of the second step emphasizes that the signs of the rule of pure Muhammadan Islam as the core, the denial of domination and domination as nature, the introduction of the emergence of the Promised Mehdi (AS) as a strategy, the realization of a new Islamic civilization As a goal, strengthening the resistance front as a program, hardware and software aspects of the resistance as dimensions, divine faith and jihadi management as tools play the role of articulating the discourse of Islamic resistance. Conclusion: During these years, the discourse of the Islamic Resistance, by winning against the Hebrew, Arab and Western plans and conspiracies, has practically been able to increase its strategic depth and regional influence and neutralize the goals of the Zionist, Saudi and American hegemons and their allies.
NAYYEREH GHAVI
Abstract
the islamic feature of islamic revolution in iran which indicates the cross - border of religious belief is reflection of its effects in the world and other muslim countries in the west asia in different layers ; a prominent example of which is the support of palestine with the aim of reviving the identity ...
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the islamic feature of islamic revolution in iran which indicates the cross - border of religious belief is reflection of its effects in the world and other muslim countries in the west asia in different layers ; a prominent example of which is the support of palestine with the aim of reviving the identity of the palestinian state . this investigation is considered by examining the subjects of the islamic system in order to realize that the liberation of Palestine from the yoke of Zionism in modern modern geometry is central to the thought of islamic revolution leaders . the aim of this paper is to explain and analyze the performance ( ا and programs ) that are based on the thought of the leaders of the islamic revolution of iran and the aim of supporting and achieving the cause of resistance and sovereignty of the Palestinian people . the results of the study are based on the principles and nature of islam in confronting the enemy ( rule of سبیل ) and the necessity of supporting the oppressed with regard to the economic , material , geographical and defensive capacities and the necessity of supporting it in the new world geometry with the decline of the American and Israeli powers … which is expressed in qualitative method and descriptive - analytical technique .
seyyed ebrahim sarparast
Abstract
The new mission of the Iranian people in the "second step of the revolution" and the new chapter in the life of the Islamic Republic, is the culmination of the fifth decade after the victory of the Islamic Revolution. The stage after the systematization and state-building of the introduction of Islamic-Iranian ...
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The new mission of the Iranian people in the "second step of the revolution" and the new chapter in the life of the Islamic Republic, is the culmination of the fifth decade after the victory of the Islamic Revolution. The stage after the systematization and state-building of the introduction of Islamic-Iranian civilization in its new form and knowledge is due to the rising sun of the great province and affects the social life of human beings in the current millennium. But this socialization is based on the slogans of the Islamic Revolution, the morale and revolutionary movement, the question which is worthy of studying is whether it is between the "revolutionary boom" that requires mobilization, mobilization, jihadism, continuous movement and change And there is no contradiction between "socialization" for social order and stability? By answering this question, by a descriptive and analytical method, the leadership of the Supreme Leader came to the conclusion that there was no contradiction between revolution ism and social order, and even the political order, but, incidentally, from the requirements for shaping the desired society in The social thought of Ayatollah Khamenei is the revolutionary process of the Islamic system in its true sens.
Rereading and interpreting the ideas of leading Muslim thinkers
Abstract
Along with being "Islamic", being "Public" (Márdomi) is among the most important distinctive features of the Islamic Revolution. This study aimed at Ali Sháriati's stance on the notion of People in comparison with Mortáza Motáhari's. These two thinkers had a great deal ...
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Along with being "Islamic", being "Public" (Márdomi) is among the most important distinctive features of the Islamic Revolution. This study aimed at Ali Sháriati's stance on the notion of People in comparison with Mortáza Motáhari's. These two thinkers had a great deal of philosophical and sociological debates on such concepts as "The Individual", "Society", "History", and "Nās" in their works. However, due to practical involvement in revolutionary campaigns, they had to deal with the notion of "People" not as an abstract issue and not as the object of philosophical-sociological theorizations, but as the ordinary common people considering their role in plans for change in the current order or establishment of the new order. Seemingly, Shariati was preoccupied most in the problem of people-intellectual and had a twofold stance toward people: from one hand, he considered people as an absolute standard to assess all the social and the religious issues including God, the Prophet, worship, art, and the like. On the other hand, he selectively distinguished between the "Semi-human" and the "thirsty for faith and the deep desirer for the epoch of human equality" and put the latter at the heart of his plan for social evolution. Instead, Motahari focused most on the problem of people-religion and challenged the application of the notion of "the miserable" (Mostázáf) to ordinary people asserting that the miserable was not the same as the believer (Mômen). He assumed "good deed" (Ámal-e-Sāleh) as the criterion to assess ordinary people instead of miserableness. The study utilized documentary research method as well as reviewing the text of these two thinker's works.
Rereading and interpreting the ideas of leading Muslim thinkers
Qasem zaeri; Zeinab Aalami
Abstract
Imam Khomeini was the leader of the Islamic revolution in 1979. In the discoursive context of the historical encounter of the modernists and the religious with Sunnah (Tradition), Imam Khomeini established and invigorated the orientation of "Sunnah Revival" going beyond the orientations of "Refusal ...
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Imam Khomeini was the leader of the Islamic revolution in 1979. In the discoursive context of the historical encounter of the modernists and the religious with Sunnah (Tradition), Imam Khomeini established and invigorated the orientation of "Sunnah Revival" going beyond the orientations of "Refusal of Sunnah" and "Return to Sunnah" on the one hand, and "Repetition of Sunnah" on the other hand. Also, he went beyond the developmental dualism of "Tradition-Modernity" and with "Positive ignorance" of the West, pursued the logic of internal criticism of sunnah. Imam Khomeini as a religious man (either in the leadership position of a great political-social revolution or in the position of an ordinary person in daily life) acted in the multiplexed context of Sunnah. This context comprises "religious tradition" and "life tradition". The former is dividable into "Divine-genetic tradition (SUNNAT-ALLAH)" and "Juridical-legislative tradition (FIQH)" and the latter is dividable into "the Muslim life tradition" (with subdivisions of "historical tradition of the beginning of Islamic era" and "the Muslim social tradition") and " the non-Muslim life tradition" (with subdivisions of "archaic tradition and pre-Islamic religions" and "the Arrogants tradition (MUSTAKBERIN)" ). Such various conceptions of Sunnah permit him to consider modernity not as a self-determining matter but as a variety of life tradition and to overcome the consequent problems of theoretical and practical involvement with modernity. By this multiplexed conceptions, Furthermore, he is able to criticize and reconstruct some aspects of Sunnah with reliance to the other aspects asymmetrically.
