جستجوی مقالات مرتبط با کلیدواژه « احیاگری دینی » در نشریات گروه « علوم انسانی »

Tradition and modernity or religion and modernity, is our big problem, which has been expressed in the form of theory in the form of intellectual and traditionalist currents, and in the field action in the form of revivalist currents. The Islamic Awakening and Islamic Revival show a kind of self-awareness of the unfavorable situation and efforts to correct the current situation. But the origin of this current is not necessarily knowledge-based, so in practice we are faced with various currents that claim to be revived. Attention to the distinction between these currents has a great impact on their pathology. This article seeks to distinguish between two types of Religious revival (Epistemological Revival and Identity Revival) and Note that one of the main reasons for the failure of revivalist currents in the Islamic world is the dominance of psycho-identity revival over epistemological revival. In the Islamic world, the number of currents that are examples of knowledge-based revival are in the minority, and as long as this idea remains in the minority, there can be no hope for a practical revival in the Islamic world. In the text of the article, while referring to the issue of the relationship between revivalist currents and identity and degeneration, an attempt has been made to explain the components and characteristics of identity revivalist.

New Salafism in Sunni thought and revival in Shia thought and their different interpretations are among the most important issues of Islamic world’s philosophers. Among the thinkers that have analyzable thoughts, are Yusuf al-Qaradawi and martyr Morteza Motahari. This study uses the descriptive-analytical method and comparative approach to answer the main question: what are the similarities and differences between Sunni New Salafism thoughts and Shia revival thoughts? Comparing the thoughts of these two scholars shows their interpretative similarities and differences of Islam. The comparison shows that these two thoughts both believe in the universality of Islam. The belief in necessity of establishing an Islamic government is also seen in both of these thoughts, although their viewpoints differ in the form of government. Martyr Motahari and Qaradawi believe that the separation of religion and politics is alien to Islam. Accepting democracy and freedom is among the similarities of their viewpoints, although a difference in the nature of Islamic democracy and western democracy is interpreted. Accepting women’s laws is one of their similarities. They also emphasize on invalidity of nationalism in Islam.

Religious modernity in Iran arose after the emergence of new philosophical ideas in the West and was influenced by the arrival of sparks of modernity in the country. Although the technological advances and manifestations of western civilization had attracted attention, but for some the spirit and philosophical and ideological foundations of the innovative thoughts and ideas of that land had become more and more attractive. The constitutional movement also broadened the horizons of this vision and provided the ground for the emergence of a diverse range of religious modernists; A group that sought to purify religion from extremes and superstitions, to individuals and groups who doubted the principles of religion and believed in purity. The purpose of this article is to explain the epistemological foundations and how the paradigm of religious modernity was formed in Iran; Assuming that religious modernity in Iran emerged as a synthesis of the challenge of tradition and modernity from active post-constitutional discourses.

Asking about the relation of religion and modernity has been always reflected by scholars، and answering it has formed different approaches، especially from the last parts of Qajar monarchy. The intellectual approach follows originality of modernity and complete transition from tradition. In contrast، The traditional approach believes in following the tradition of predecessors and independence of religion from the modern world. There is another approach among the clergy of seminary which is called “The new thought of Seminary”، meanwhile، accreditation to traditional principles of the seminary، emphasizes on the reconstruction of this tradition of thought in the light of concepts، questions and new requirements، social and religious criticism،combination of tradition and modernity، The social role of religion and political position of seminary scholars in the the modern world. This article examined the political - religious thought of new thought clergy by intentional hermeneutic method، particularly the case study of Ayatollah Morteza Motahari، that affected by political changes in contemporary history of iran. Based on the achievements of research، new thought in Ijtihad، clergy leadership، divine philosophy، religious revivalism and the Religious Democracy are most important indicators of the current of new thought of Seminary.

With his political and social attitudes towards Hajj, Imam Khomeini (PBUH) attracted Muslim's attention to its capacities in Islamic awakening. In his messages on the occasion of Hajj, he introduced struggle with colonialism and arrogance as the spirit of Islamic awakening and notified Muslims of the forgotten political and social functions in Islamic movement and giving dignity to Muslims. From Imam Khomeini's (PBUH) point of view, hajj is an environment to learn about and clarify Islam and issues of the Islamic world and voicing disgust at the pagans are in line with giving identity and consolidate the world of Islam against atheists and arrogance as Muslim's common enemy.

With his speeches and messages in hajj days, Imam Khomeini tried to introduce Islamic Awakening as the spirit of war against colonization and global arrogance and attract Muslim's attention to political and social functions of hajj to offer Muslims dignity and inspire them to start an Islamic movement. In his opinion, hajj is an atmosphere to gain knowledge about Islam and to enlighten people about Islam and issues of the Islamic world. "Disassociation with pagans" is to give identity and unity to Islamic world against pagans and colonial powers as the common enemies of Muslims. Through reinforcing civilization identity and removing ethnic discrimination and racism, hajj also increases Muslim's unity throughout the Islamic world. Imam Khomeini offers a completely political and revolutionary interpretation of ethical and spiritual rites of hajj. In addition Hajj is a very suitable opportunity to expand Islamic awakening. The faith and ethics created during hajj reflect a spirituality that can create an eternal epic.

According to great deal of researchers and thinkers, professor Mutahhari and Iqbal Lehouri were two of the most famous and influential contemporary reformers. Based on the aforementioned idea, the researcher has struggled to present an exact description of the professor Mutahhari’s reformist ideas and their principles and components. In this regard, in the first place, the importance and necessity of reformation and its background throughout history is explained; and then, the reformist movement of Iqbal as a person, whose reform movement has been noticed and emphasized by the professor Mutahhari, will be clarified and explained, and also Mutahhari's evaluation of Iqbal's reformist ideas and movement will be mentioned afterwards