muhammadmustafa asady

The objectification of the modern Islamic civilization in the revival era is based on a detailed and deep understanding of all its dimensions and requirements based on the idea of this theory. The specific question in the current research is that why and for what reason did the leader of the revolution consider the role of civilization as Jihad? Based on the findings of the analytical research, the leader of the revolution in the path of civilization has considered political struggle, cultural role-playing, scientific movement and economic effort as Jihad. Elaboration of this issue refers to paying attention to the divine motivation of Jihad, the obligation of Jihad, the necessity of mujahid and hard work in Jihad, paying attention to the existence of obstacles in the path of Jihad and paying attention to the civilian attack of the enemy. As a result, it became clear that the jihadism of the requirements of civilization is based on the application of the religious motivations of the society and the macro view of the existing realities of the society and the world.

The Holy Qur'an defines a dual outcome for the believers' jihad in the front of truth, which either leads to victory or martyrdom, and it describes these two as "one of the two virtues" so that there is no negative view of these difficult conditions. be The specific question in the current research is that, based on the view of the Ahl al-Bayt, can the Qur'anic idea mentioned in the definition of the floating end of the good be extended and adapted to the condition of the patient? ? Based on the findings of the comparative analytical method, the Ahl al-Bayt have defined two types of double goodness in two situations: disease leading to health and disease leading to death (with the condition of being a believer). In the first type, the goodness of increasing the ranks of the believer or the goodness of removing the sins of the believer is defined. In the second type, the duality of goodness in death is depicted by freedom from the pain and suffering of the world, or goodness in death by cleansing from sins. As a result, it was found that religious education enlightens the believer patient's view of his future under any circumstances and eliminates any negativity towards the future. Also, the spiritual effects of the disease in the believer's view find maximum inclusion in the faith society; Not that only believers who have a high position can achieve it.

In the history of human civilization, there have been therapeutic superstitions alongside scientific teachings. This case existed in the Arab society under the concept of "Noshrat" which meant a charm, amulet, or prayer to cure the sick and insane. The problem of the research is that with what examples has the Islamic culture made the concept of "Noshrat" scientific in the general culture? Based on the findings of the research, in personal life: cutting the mustache, washing the head with marshmallows, depilatory, fragrance, toothbrush, honey, pecan, eating and drinking. In family lifestyle: looking at beauty and sex, in social lifestyle: meeting friends and talking with others. In the environmental field: walking, riding, swimming, and looking at the green, examples of knowledge based on this concept were introduced. As a result, the era of the 6th Imam, in addition to humanities, is also known as a unique era in the fields of medical sciences. In addition, the health system in Islamic culture includes a wide field that includes the society and even the environment, and this issue conveys the macro view and comprehensiveness of Islamic culture in health sciences. Also, Ahl al-Bayt considered the current needs of society and the post-modern needs of societies at the same time in the scientificization of health. Also, a superstitious idea can be transformed into a scientific idea by changing the example by the cultural elements; Without losing the title of superstition.

In culture and civilization, symbols are considered a layer of culture, a special field of knowledge and research, and some culturologists have even included it in the definition of culture. Islamic urban planning is not possible without adhering to the requirements of this issue. It has also been proven in the Islamic and contemporary history that the enemies have sought and seek to eradicate the symbols of Islamic culture and civilization. The present study seeks to answer the question that, according to Ayatollah Khamenei, what kinds of symbols exist and what effects do they have? According to the present study, this includes moral, historical, organizational, and personality symbols. Accordingly, the cultural effects of symbols include attitude building and strengthening beliefs, orienting and strengthening values ​​as well as identifying and promoting morals. The civilizational effects of the symbols include setting goals for the development of the different aspects of Islamic civilization, strengthening the harmony and cohesion of the Islamic nation and introducing Islamic civilization on the global stage.

This study, by analyzing and comparing the historical propositions in the ancient sources, investigates this research question: in the uprising of Imam Hussein, what methods were used to invite and attract the public obedience? Based on the findings of the present study, the proponents of this uprising (whether Imam Hussein (AS) or followers and commanders) aimed to create an attitude, re-explain the position of the Imam in the community, represent the illegitimacy of the Yazid government in religious culture, and reveal the value aspect of the uprising. These methods have been implemented with three tools of reasoning, repetition, and creating cognitive inconsistency and explaining contradictions. Also, in this uprising, the tendency was created and the invaders of the uprising followed the tendency towards the Imam based on eternal interests, the inclination towards martyrdom based on the value of jihad, and warning about the harms of disobedience and not confronting the Imam. As a result, it was found that the Ashura uprising was a comprehensive movement in the field of religion, politics, and society that created a kind of post-age culture as a standard culture and its invitation was organized in the two methods of attitude and tendency towards the diversity of audiences. Its invitation has been organized in two maximum layers in accompanying the Ashura uprising or the minimum in not accompanying the enemies of the uprising.

Throughout history, the leaders of uprisings and political and social movements in different parts of the world have tried to build a nation or a group to achieve their overt and covert aspirations, and rely on the demographic body to establish an established system. In the history of Islam, too, the initial plan of any uprising or movement has been the subject of ‘invitation’. At the beginning of the caliphate, Yazid, contrary to his father's advice, sought allegiance from three prominent figures in Medina, headed by Imam Hussein (AS). This action paved the way for the Imam to leave Medina and then turned into a full-blown uprising. Irrespective of the type of uprising and the goals of the movement of the martyrs, what is raised as a research issue is the question that in the cultural approach, the Imam and his companions in the uprising, what method did they use to invite and attract the obedience of the people? The present study looks at the methodology and how the Ashura uprising is in a specific cultural approach.

The type of research is cultural-intellectual in the social dimension. The present study deals with the uprising from a cultural perspective. The premise of the research is that in Hosseini’s uprising, both the perceptual and emotional power of the audience was taken into consideration, and in his uprising, there were two general types of invitation to attract obedience: attitude building and tendency building. Discussion of Results and

Knowing the dimensions of the method of invitation in the movement of Sayyid al-Shuhada, the Ashura uprising is not considered a purely political and military movement. Rather, its proponents have organized a comprehensive movement in the field of religion, politics, and society to create a post-modern standard culture based on the elements of logic, rationality, as well as emotions and feelings. In his uprising, the Imam cleverly intended to think and create an attitude in accordance with pure Islam in the mentality of the contemporary society and future societies. The existence of two factors of attitude and tendency in the minds and hearts of the Imam's strong and stable companions on the one hand, and the conditions imposed by the enemy, turned this uprising into an oppressed trans-historical epic. However, the structure of the uprising was based on two intellectual and emotional pillars. The leader of the Ashura uprising had detailed cultural planning for the society of his time, which at the same time presented it as a practical model to the next generations of human society. Although attitude and orientation are pursued in parallel in the process of invitation, intellectual and attitude attraction is more important than and emotional attraction. Finally, the variety of methods of invitation in the Ashura uprising reminds the subject of ‘audience studies’, which is understandable and necessary in any cultural and religious program, including educational, propaganda, promotion, and media. In this regard, efforts are made to absorb a part of the body of the society.