Jump to content

Draft:The Reciprocal Services between Islam and Iran(Book)

Add links
From wikishia
Khadamat-i mutaqabil-i Islam wa Iran
AuthorMurtada Mutahhari
PublisherSadra


Khadamat-i mutaqabil-i Islam wa Iran (Mutual Services of Islam and Iran), authored by Murtada Mutahhari, is an explanation of the relationship between Islam and Iran and their mutual services to each other. This book was written at a time when some views considered the arrival of Arabs in Iran as massacre, looting, book burning, and the destruction of Iranian civilization. Martyr Mutahhari in this book has considered Islam and Iran as the cause of each other's growth.

The book Mutual Services is the completion of 9 lectures by Murtada Mutahhari that were delivered in the month of Muharram and Safar in 1968. Mutahhari considered these lectures as his most welcomed lectures and stated the reason for it as the Iranians' interest in the common issues of Islam and Iran.

In the first part of the book, the author discusses "Islam and the issue of nationality" and considers nationalism contrary to Islamic principles. From the author's point of view, Islam has by no means confined itself within the boundaries of national and racial prejudices, but rather has fought against it. Martyr Mutahhari considers the discussion of nationality as a great obstacle to the unity of Muslims.

The second part of the book deals with the services of Islam to Iran. Mutahhari believed that Islam gave a new intellectual and ideological system to Iran. From his point of view, the Iranian people accepted the intellectual and ideological systems of Islam in an unprecedented way and abandoned their previous thoughts and beliefs. This acceptance was gradual, especially during the period of independence and power of Iranians against the Arabs. The author of the book Mutual Services believes that Islam created a scientific and cultural enthusiasm among Iranians and caused Iranians to manifest their talents.

The third part of the book deals with the services of Iran to Islam, and the author has mentioned the role of Iranians in various Islamic sciences in several chapters. Exegesis, hadith, fiqh, literature, theology, philosophy, irfan, and Sufism are among the chapters that address the role of Iranians in these sciences.

Introduction

The book Khadamat-i mutaqabil-i Islam wa Iran is the completion of 9 lectures by Martyr Mutahhari at the Husayniyya Irshad which were delivered in the month of Muharram and Safar in 1968 regarding the relationship between Iran and Islam.[1] According to the author, none of his lectures were welcomed as much as these lectures that dealt with the mutual services of Islam and Iran. Mutahhari considered the reason for this reception to be the interest that Iranians had in the common issues of Islam and Iran.[2] This book was published in 1970[3] and in 2021, the 55th edition of this book was presented by Sadra Publications.[4]

When the book Mutual Services was written, there was a prevalent view that considered the arrival of Islam in Iran as nothing but the dominance of Arabism, calling the arrival of Arabs in Iran a massacre, looting, and book burning, and they believed that with the coming of Arabs or Islam, Iranian civilization was destroyed.[5] In that period, authors like 'Abd al-Husayn Zarrinkub in the book Two Centuries of Silence and others[6] had dealt with Iranian archaism and anti-Arab nationalism.[7] Some believe that the conversations between Mutahhari and Zarrinkub moderated the views of both; Mutahhari's harsh criticism of nationality and ancient Iran somewhat subsided, and Zarrinkub in the Dawn of Islam and Karnama-yi Islam gave up considering Arabs and Islam as equal.[8]

Some researchers have considered the raising of the issue of mutual services of Islam and Iran as one of the "smart initiatives of Martyr Mutahhari" and believe that Martyr Mutahhari, by examining this issue, destroyed the currents that sought the separation of Islam and Iran.[9] Martyr Mutahhari believes that Iran and Islam have both served each other and there is no contradiction between the two.[10]

Gholamhossein Ebrahimi Dinani, a professor at Tehran University, has considered the view of this book to be ideological and believes that Mutahhari supported his Islamic thought and at the same time praised the Arabs.[12] Also, in criticism of the book, it has been said that it gives an incorrect interpretation of nationality and considers nationalism in conflict with Islamic standards. Ignoring racism, looting and killing by Arabs at the beginning of the conquest of Iran are cited as other criticisms on the book Mutual Services.[13]

The Author and Publication of the Book

Main article: Murtada Mutahhari

Murtada Mutahhari (1919- 1979) was a Shi'a thinker and writer and one of the students of Ayatollah Burujirdi, 'Allama Tabataba'i, and Imam Khomeini.[14] Mutahhari has been considered among the influential figures and the intellectual leaders and theorists of the Islamic Revolution of Iran in 1979.[15] After the victory of the Islamic Revolution of Iran, he assumed the presidency of the Council of the Islamic Revolution.[16]

Martyr Mutahhari has been considered a "profound theorist and precise researcher" in all fields of Islamic sciences, especially in philosophy, fiqh, and principles of jurisprudence. Many works by him have been published on various subjects.[17] In addition to writing various works, he has taught at the Sepahsalar School (Shahid Motahari University), Marvi Seminary, and the Faculty of Theology and Islamic Studies at Tehran University.[18]

The book Mutual Services of Islam and Iran was first published in pocket size in one volume and in 760 pages.[19] The book was published in its seventh edition in two volumes with the addition of the classes of fiqh and philosophy and mysticism and a section on "Iranians' cultural services to Islam".[20] In the eighth edition, the chapter "Book Burning of Iran and Egypt" was added to the book.[21] This book has been translated into Arabic by Muhammad Hadi Yusufi Gharavi under the title "al-Islam wa Iran".[22] Also, the book has been translated into English[23] and Urdu.[24] This book has been a study source for some reading competitions.[25]

Cover designs of the book Mutual Services of Islam and Iran in different editions

Content

The book has three main sections: Template:Col

  1. Islam and the issue of nationality
  2. Services of Islam to Iran
  3. Services of Iran to Islam[26]

Chapter One: Islam and the Issue of Nationality

Mutahhari in the first chapter of the book deals with the issue of nationality and considers nationalism contrary to Islamic principles.[27] From the author's point of view, Islamic criteria are universal and human criteria, and Islam has by no means confined itself within the boundaries of national, ethnic, and racial prejudices, but has fought against it.[28] Mutahhari considers the discussion of nationality as a great obstacle to the unity of Muslims.[29]

From Mutahhari's point of view, "national feelings, as long as they have a positive aspect and their result is service to compatriots, are noteworthy, but where it takes a negative aspect" it is anti-ethical and anti-human.[30] The author also quotes the saying of Iqbal Lahori that "nationalism is itself a kind of savagery".[31]

The author also addresses Islam's view on racism and cites numerous historical and narrative quotes, especially from the Prophet of Islam (a), which show Islam's opposition to ethnic and racial prejudices.[32]

Part Two: Services of Islam to Iran

Martyr Mutahhari believed that Islam gave a new intellectual and ideological system to Iran. From his point of view, the Iranian people accepted the intellectual and ideological systems of Islam in an unprecedented way and abandoned their previous thoughts and beliefs. This acceptance was gradual, especially during the period of independence and power of Iranians against the Arabs.[33]

The author of the book Mutual Services believes that Islam created a scientific and cultural enthusiasm among Iranians and caused Iranians to manifest their talents, and other nations accepted them to leadership. This acceptance still continues with regard to Iranians of the first to the sixth and seventh Islamic centuries.[34]

Mutahhari believed that if there had been no Arab invasion, the fence that the Mobads had built and had imprisoned the Iranian talents within it, would still remain. The many works that intelligent Iranians presented to the world were the result of that very Arab invasion and their breaking of the fence and the Iranians becoming acquainted with a rich religious culture that considers science an obligation for every Muslim.[35]

From Mutahhari's point of view, Islam abolished the lending of wives, istilhaqi children,[36] proxy marriage,[37] marriage with mahrams, and the guardianship of the husband over the wife. Islam also influenced the Zoroastrian religion and indirectly caused profound reforms in it.[38] Mutahhari believes that today, too, Islam "has stood against destructive foreign philosophies and is the source of a sense of dignity and independence of these people".[39]

That which drew the thirsty soul of the Iranian towards Islam more than anything else was Islamic justice and equality. The Iranian had suffered deprivation in this regard for centuries and was expecting such a thing. ... The family of Prophethood were the sanctuary of Islamic justice, especially for non-Arab Muslims. ... From the defense that 'Ali b. Abi Talib (a) made of Islamic equality and non-discrimination between Arab and non-Arab, this truth becomes clear.[40]

Part Three: Services of Iran to Islam

Murtada Mutahhari:: "Iranians placed their forces at the disposal of Islam more than any other nation, and showed sincerity and devotion in this path more than any other nation. In these two aspects, no nation reaches the level of Iranians. Even the Arab nation itself, among whom the religion of Islam emerged."

[41]

The author has addressed the role of Iranians in various Islamic sciences in several chapters. Reading and exegesis,[42] Sunni exegeses,[43] hadith and narration,[44] fiqh and jurisprudence,[45] Sunni jurists,[46] literature,[47] theology,[48] philosophy and wisdom,[49] mysticism and Sufism[50] are among the chapters that have dealt with the role of Iranians in them.

The author, in addition to science and culture, has also enumerated the services of Iranians to Islam related to the artistic and technical services of Iranians.[51]

At the end of the book, the author has dedicated a section to the critique of the book Two Centuries of Silence authored by 'Abd al-Husayn Zarrinkub.[52] Martyr Mutahhari's critique and view in this section has been published at the beginning of the ninth edition onwards of the book Two Centuries of Silence for the "better assessment of readers".[53]

Notes

  1. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the first edition, p. 13.
  2. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the first edition, p. 14.
  3. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the first edition, p. 16.
  4. ↑ Khadamāt-i mutaqābil-i Islām wa Īrān (nuskha-yi chāpī), Intishārāt-i Sadra.
  5. ↑ Qāsimpūr, Taḥlīlī bar khadamāt-i mutaqābil-i Īrān wa Islām, Khabarguzārī-yi Mehr.
  6. ↑ Qāsimpūr, Taḥlīlī bar khadamāt-i mutaqābil-i Īrān wa Islām, Khabarguzārī-yi Mehr.
  7. ↑ Shūhānī, Dū taʾwīl az yak tamaddun: Bāzkhānī-yi dū athar-i ʿAbd al-Ḥusayn Zarrīnkūb; Dū qarn sukūt wa Kārnāma-yi Islām, p. 198.
  8. ↑ Qāsimpūr, Taḥlīlī bar khadamāt-i mutaqābil-i Īrān wa Islām, Khabarguzārī-yi Mehr.
  9. ↑ Raftār-i hūshmandāna-yi shahīd Muṭahharī dar jilawgīrī az fitna-yi judāyī-yi Islām az Īrān, Khabarguzārī-yi Tasnim.
  10. ↑ Khadamāt-i mutaqābil-i Islām wa Īrān, p. 1.
  11. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 120.
  12. ↑ Ghulāmḥusayn Dīnānī: Nigāh-i Āyatullāh Muṭahharī dar naqd-i kitāb-i “Dū qarn sukūt” īdiʾūlūzhīk ast, Khabarguzārī-yi Kitāb-i Īrān.
  13. ↑ Qāsimpūr, Taḥlīlī bar khadamāt-i mutaqābil-i Īrān wa Islām, Khabarguzārī-yi Mehr.
  14. ↑ Sharḥ-i mukhtaṣar-i zindagānī-yi ustād Murtaḍā Muṭahharī, Pūrtāl-i jāmiʿ-i ustād shahīd Muṭahharī.
  15. ↑ Murtaḍā Muṭahharī, Dānishgāh-i Tihrān.
  16. ↑ Sharḥ-i mukhtaṣar-i zindagānī-yi ustād Murtaḍā Muṭahharī, Pūrtāl-i jāmiʿ-i ustād shahīd Muṭahharī.
  17. ↑ Murtaḍā Muṭahharī, Dānishgāh-i Tihrān.
  18. ↑ Murtaḍā Muṭahharī, Dānishgāh-i Tihrān.
  19. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the seventh edition, p. 11.
  20. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the seventh edition, p. 11.
  21. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the eighth edition, p. 9.
  22. ↑ Bakhshī, Barrasī-yi taʿrīb-i kitāb-i “Khadamāt-i mutaqābil-i Islām wa Īrān” athar-i ustād Muṭahharī bar asās-i mudil-i Karsis, p. 306.
  23. ↑ The reciprocal services between Islam and iran, GOOGLE BOOKS.
  24. ↑ Kitāb-i “Khadamāt-i mutaqābil-i Islām wa Īrān” dar Pākistān muntashir mīshawad, Khabarguzārī-yi Mehr.
  25. ↑ Musābiqa-yi kitābkhānī-yi khadamāt-i mutaqābil-i Islām wa Īrān, Dānishgāh-i ʿIlmī Kārburdī-yi Qum.
  26. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, introduction to the first edition, p. 13.
  27. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 48.
  28. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 70.
  29. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 48.
  30. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 51.
  31. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 51.
  32. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 66 - 69.
  33. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 145.
  34. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 311.
  35. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 312.
  36. ↑ One of the factors of bond in that period was "istilhaq", meaning that a person could attach another to himself and attribute him to himself. Whoever was known to a person or a tribe could inherit from them like close relatives, and they also inherited from him. Bīnish, Muqāyisa-yi dū dawra-yi jāhiliyyat wa Islām wa ʿilal-i gustarish-i Islām, p. 66.
  37. ↑ One of the Sassanid regulations is proxy marriage or abdal marriage; meaning if a man dies and has no son, if he has a wife, they must give her to the closest relatives of the deceased, and if he does not have a wife, they must marry his daughter or closest female relatives to his closest relatives, but if there is no woman from his relatives available, a woman must be given a dowry from the personal property of the deceased and given to one of the male relatives of the dead. The son resulting from this marriage is considered the child of that dead man. Anyone who neglects this duty has caused the murder of countless souls, because he has cut off the generation of the dead and extinguished his name until the end of the world. Izdawāj-i niyābī yā izdawāj-i abdāl / murdagān-i zartushtī kih farzanddār mīshudand, Rāh-i Rāstī website.
  38. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 318.
  39. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 318-319.
  40. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 121.
  41. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 323.
  42. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 391.
  43. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 401.
  44. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 405.
  45. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 413.
  46. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 435.
  47. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 440.
  48. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 447.
  49. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 452.
  50. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 542.
  51. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 574.
  52. ↑ Muṭahharī, Khadamāt-i mutaqābil-i Islām wa Īrān, Sadra, p. 577.
  53. ↑ Dihbāshī, Mājarā-yi kitāb-i dū qarn sukūt, p. 202.

References

Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:The_Reciprocal_Services_between_Islam_and_Iran(Book)&oldid=207956"