The struggle and jihad in the mysticism of the Imam is not only jihad with the soul, but a comprehensive jihad

Mehr News Agency-Group of Religion and Thought Ahadpour Balag: The forty -fourth anniversary of the victory of the Islamic Revolution of Iran is an opportunity to examine the valuable achievements of this revolution in various dimensions. One of the most important achievements of the Islamic Revolution is the growth and prosperity of spirituality in Iranian society. Not only did this revolution make significant developments in the political and economically, but it also contributed to the revival of Islamic values ​​and the strengthening of the spiritual foundations of society.

Before the revolution, Iranian society faced challenges in the field of spirituality. The influence of Western culture and the expansion of material lifestyle have weakened spiritual and moral values. But with the victory of the Islamic Revolution, the atmosphere of society changed, and attention to Islamic spirituality and ethics became a priority. The mystical and divine ideas of the great leader of the Islamic Revolution O It was in this regard.

On this occasion, we had a conversation with Hojatoleslam Zanganeh, which you read below:

Hojatoleslam Zanganeh in a conversation with Mehr, referring to Shiite religious teachings, including pilgrimage to the Great Society, said: When we pay attention to our religious education, for example, in the same pilgrimage, Imam Hadi (AS) says one of the attributes. The Imams (AS) are that the Imam is the policymakers of the servants of the Ahlul -Bayt, that is, the Imam Hadi (AS), and he must pay attention to politics, that is, not indifferent to politics in society. An imam is the servant's politics.

He added that if three One Mysticism, wisdom and jurisprudence in the social sphere to three One Politics, culture, economics actually interpret, when we speak of society's politics in one sense, that is, the mysticism of society, if we speak of the culture of society in a sense, we mean wisdom and beliefs of society, and if we speak of society's economy in a sense , The same jurisprudence of society and social musts and shoulders, so we have the interpretations of the narrations that in the same debate in the pilgrimage of the great community, Imam Hadi (As) They say, the Imam Policy The servants, that is,, in the interpretation of Imam Khomeini Rahmatullah, if the Imam wants to imamate in society, he cannot ignore social mysticism and certainly pay attention to the mystical promotion of society, and as a result, what is in the eyes. Imam Rahmatullah is against us that we find in his books, where if we want to examine the view that they are quoted more closely, we should know that Based on One theory, the religion of Islam must have a series of Shari'a, the Imam of the community must execute these musts, that is, every human being has a duty to execute them, one view is that society has faith in God and an interest in monotheism. And its purpose is to reach God and the flow of monotheism, that is enough, what the society itself has recognized must adopt itself, that is, the religion of Islam has identified a set of assignments, and a glance says that Islam has an esoteric religion that has an esoteric religion that has an esoteric religion. You have to pay attention to it, the must and shoulds are recognized by the wise and adult man, he can determine and manage his social relationships himself, and there is a third view that the Imam's view is of this kind. , The ratio between appearance and inward, that means you cannot monotheism and Interest To monotheism and monotheistic attitudes and say that I should only have to commit to me, it is enough to do so. Interest Revive the monotheism and desire for the Almighty God, be inner -on -one, and say that it looks as important as it is. Not

If there is no provincialism, monotheism does not make sense

“But Imam Rahel says that we must have a return between the appearance of religion and the interior of religion, the appearance of religion is the rituals, and the shoulders and duties that we infer and extract from religion, but the interior of religion. , The province of the infallible Imam is the way of monotheism, that is, one who wants to be a unity must have access to the interior of religion and must be. Tuli To have an Imam and the basis of monotheism, which is the monotheism that is not apart from the acceptance of the Imam province, and if it is not Imam, human beings will have no connection to that monotheism. The status of monotheism is out of the reach of human beings, and it is enough to say that we are with God, these are just slogans, if the heart of man knows God and this is not possible except through the Imam. For this reason, we also seek to examine the role of mysticism in the political thought of the Imam, their view is that the relation between monotheism, guardianship and Shari'ah, these three. One We must be able to realize that it appears, the Shari'ah, in the interior, existing mysticism of the inward but does not pay much attention to the appearance and the law. Or the ones that left mystic May They arriveBut the Imam says, the relation between the two must be the criterion of social movement, the relation between the appearance of religion and the inner religion, or in a sense, if we are from the Almighty and monotheism, we will reach the Shari'ah through the province, if we want people's religiosity. We have to see how close they are to the Imam's dignity, and how much they can, to fulfill the appearance of religion in obedience to the Imam.

The cruelty of the mystic authority

The researcher of the Academy of Islamic Sciences stated: When we say a spiritual cultivation, like one of the mystic officials or in a sense, one of the steps of the course of mysticism in mysticism, “meaning awakening” all mystical concepts are Imam Rahel in another way. They interpret, with these cases, for example, suppose cultivation. The Imam says, cultivating what, that is, do not oppress, nor do it oppress, that is, no oppressors. BeNot cruel BeAnd man IssueA human being who has a spiritual cultivation must be opposed to cruelty, both because it does not oppress and because it does not fall under the cruelty, the Imam says this is cultivation, the cultivation is not to be pure, the cultivation is to hate the oppression. , Or the same word Out Means awakening, that is, what means to upris Large;; Awakening is not awakened other than waking up for God, neglect and sleep, now you are in mystical books when talking about Out It means that man comes to himself, to be aware that he is in the path of God. The Imam says this is true, but what is its adaptation, it is that you are uprising Large If you have, wake up, if the uprising Large Not, Out This is the first step of the path of Allah, not realized, the essential point for this awakening, and awakening in general. That is Look LargeOr the basis of mystical conduct, for example, is a struggle at all.

He added: “This has been abundant in our mysticism and our theory, but the Imam says, the inner struggle is not merely mystical, the fight against the devil of the soul and the air of the soul, we also have an external conflict and fight against the external barriers, which is the same arrogance. The world is America, born in the pharaohs of history, born in Tawakat throughout history, the Imam says here, when the basis of your mysticism is struggling and jihad, not just jihad with the inner soul, it is not merely jihad against internal barriers. Jihad must be comprehensive and the external barriers to human beings, otherwise the mystic will not be a mystic, because when you only pay attention to your inner barriers and the inner devil, this is a conduct in society and it is not around the surroundings. , You have an inner and one outside, where the outside is surrounded by external demons, and you have to, by the way, if you think about yourself, you must also be involved with external barriers. We can one of these external barriers to global arrogance, as a result, in Imam Khomeini's view, the basic adaptation of mysticism, which is struggle and jihad, they say that jihad without jihad with arrogance, struggle with arrogance, mystic, mystic, why you cannot, because you cannot. , In the dimension, separate a person with the social dimension or the inner and outer dimension of a human being. Just as man has in and out of his movement, and so he has to fight internal barriers and external barriers, so he cannot fight one dimension and promote one dimension and not pay the other dimensions, the Imam says we are a one. We have Akbar Jihad and an Asghar jihad, Imam Khomeini interprets the issue that Jihad Akbar cannot be without jihad, as the jihad of Asghar does not happen without Akbar's jihad; The one who has the mystical path of jihad with the breath of the soul must be involved with arrogance (Saddam, Shah, America, etc.) in the Imam's thought.

Aref is responsible for both self and community

Zanganeh reiterated: The Imam is in question, saying that O Mystic why do you conduct? Both external and inner conduct, assume that in the Imam's view, all these aspects of mysticism were obliged, now they ask whether your mysticism is essentially your end and destination. Why do you want to reach God at all, why there is talk of God, and it is about this course and the pursuit of these mystical authorities, a end in the end. Nice There is Imam Khomeini, which is very important, the Imam says, for what the mystic mystic who goes the path of conduct? In the eyes of the Imam of the end and the destination of the mystic; It must be guardianship and guardianship, that is, the one who moves in the path of God, the closer to God, the same as They do It can be the caliph of God, that is, to guard others, to take care of others, if he could have the hands of his family, society, history, and ultimately the community International If it could be as much as possible in the direction of God and moving, That The mystic is more mystic, so they say why mysticism, for the sake of guardianship, for guardianship, the mystic, if the end of mysticism and the course of mysticism, is no longer a mystic, and if we want to be a kind of conduct. Consider the mystical, with all the dimensions mentioned in the thought of the Imam, we must note that the mystic moves what to do. That, but God may be guarded. But if the output of this course is not to be guarded and arrested, it has not moved in the path of divine mysticism, it may move in the path of false mysticism whose slogan is the slogan of divine mysticism, so God's pleasure and human happiness are except for mysticism. Understanding God and knowing the soul and self -sacrifice and so on is not the end of mysticism, the end of mysticism is the occupation of the soul, the seizure of society, in the clothing of guardianship and imamate.

He referred to the role of mysticism in shape Consignment Revolutionary ideas Come Kurdish: Mysticism is one of the foundations and foundations of the Imam's thought, and the limits of mysticism were interpreted and explained in a way that was consistent and harmonious with the requirements and requirements of the revolution and the realization of the revolution, in a sense that the mystical Imam learned them. He has led to the revolution and the change and the task, that the wisdom, logic, and morality that they learned would not have been called mysticism if they did not lead to revolution and the formation of religious rule.