Martyr Motahari’s View of Islam Rooted in Quran and Nahjul-Balaqah
Martyr Motahari considers Islam as a comprehensive school that contributes to man’s individual and social prosperity, and introduces it through the lofty teachings of the Holy Quran and Nahjul-Balaqah.
Speaking at Hekmat-e Motahar (Martyr Motahari’s Wisdom) National Congress, Gholam Ali Haddad Adel, head of Iranian Majlis Cultural Commission, highlighted the significant role of Martyr Motahari in the victory of Islamic Revolution, adding: “In Martyr Motahari’s viewpoint the period between the Iranian Constitutional Revolution and 1941 was among the most critical years that Islam experienced in our country.”
“Anti-Islamic attitudes dominated the country throughout the 20-year despotic rule of Reza Khan who first deceived people into believing that he is a religious person but later revealed his anti-Islamic policies by fighting against the scholars, banning the mourning ceremonies for Imam Hossein (AS), abolishing Hijab and putting the seminaries under great pressure.”
“Such an attitude was mainly rooted in western inclinations propelling the elites toward western values and ideologies. It developed the dominance of injustice, oppression and class division in the country.”
Haddad Adel went on to say that “Martyr Motahari’s ideological and socio-political life was initiated in the 1940s when the country was faced with three important trends, namely Nationalism, Marxism and political movements.”
“Following his outstanding teachers, Imam Khomeini (RA) and Allameh Tabatabaee, Martyr Motahari endeavored to present a true image of Islam based on the Holy Quran and Nahjul-Balaqah.”
“His works are all rich in content; for example his ‘Principles of Philosophy and Method of Realism’ was so influential in the 1950s that was even read and taught in jails.”
Referring to the second phase of Martyr Motahari’s life between the 1950s and early 1970, Haddad Adel noted that the period was marked by his attempts to run counter to western thoughts and ideologies, elaborate on the causes of materialistic inclinations and explicate women’s legal rights in Islam.
“Finally the late 1970s until his martyrdom constituted the most challenging phase in Martyr Motahari’s life when Islamic and non-Islamic thoughts were so mixed that could hardly be told apart, and he tried to fight against the trend and enlighten the youth about the issue.”
Haddad Adel further highlighted Martyr Motahari as an influential thinker who was obsessed with the solidarity between universities and seminaries throughout his life, and was respected by both university and seminary students as an ideological source to distinguish right from wrong.
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“Anti-Islamic attitudes dominated the country throughout the 20-year despotic rule of Reza Khan who first deceived people into believing that he is a religious person but later revealed his anti-Islamic policies by fighting against the scholars, banning the mourning ceremonies for Imam Hossein (AS), abolishing Hijab and putting the seminaries under great pressure.”
“Such an attitude was mainly rooted in western inclinations propelling the elites toward western values and ideologies. It developed the dominance of injustice, oppression and class division in the country.”
Haddad Adel went on to say that “Martyr Motahari’s ideological and socio-political life was initiated in the 1940s when the country was faced with three important trends, namely Nationalism, Marxism and political movements.”
“Following his outstanding teachers, Imam Khomeini (RA) and Allameh Tabatabaee, Martyr Motahari endeavored to present a true image of Islam based on the Holy Quran and Nahjul-Balaqah.”
“His works are all rich in content; for example his ‘Principles of Philosophy and Method of Realism’ was so influential in the 1950s that was even read and taught in jails.”
Referring to the second phase of Martyr Motahari’s life between the 1950s and early 1970, Haddad Adel noted that the period was marked by his attempts to run counter to western thoughts and ideologies, elaborate on the causes of materialistic inclinations and explicate women’s legal rights in Islam.
“Finally the late 1970s until his martyrdom constituted the most challenging phase in Martyr Motahari’s life when Islamic and non-Islamic thoughts were so mixed that could hardly be told apart, and he tried to fight against the trend and enlighten the youth about the issue.”
Haddad Adel further highlighted Martyr Motahari as an influential thinker who was obsessed with the solidarity between universities and seminaries throughout his life, and was respected by both university and seminary students as an ideological source to distinguish right from wrong.
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