Morteza Motahhari (; 31 January 1919 – 1 May 1979) was an Iranian Twelver Shia scholar, philosopher, and lecturer. Motahhari is considered to have an important influence on the ideologies of the Islamic Republic, among others. He was a co-founder of Hosseiniye Ershad and the Combatant Clergy Association (Jāme'e-ye Rowhāniyat-e Mobārez). He was a disciple of Ruhollah Khomeini during the Shah's reign and formed the Council of the Islamic Revolution at Khomeini's request. He was chairman of the council at the time of his assassination.
The Propagation of Motahhari's Thoughts in the Subcontinent and the Services of Ustad Abdul Vajid Mehmudi Motahhari Fasafi Hakim-e-Ilahi Among the personalities who have adapted philosophy, wisdom, and genuine Islamic thoughts to contemporary demands and academically scrutinized intellectual deviations, the name of Ustad Shaheed Ayatollah Morteza Motahhari shines like a bright star in scientific circles worldwide. The scope of his precious scholarly treasure, philosophical thoughts, and the propagation of Islamic thought has now expanded beyond the borders of Iran to other parts of the world. In India—specifically in the historical Town of Kathore (District Meerut, Uttar Pradesh)—the services of Ustad Abdul Vajid Mehmudi Motahhari Fasafi Hakim-e-Ilahi, are extremely prominent, historical, and commendable in popularizing the thoughts and theories of Ustad Shaheed Morteza Motahhari, introducing his philosophical and scholarly treasury, and delivering his books to academic circles. These continuous scholarly and research-oriented efforts of yours are a luminous manifestation of how deeply the Islamic thought of Ustad Shaheed Motahhari is influencing the intellectual and scholarly landscape of the Subcontinent. The School of Motahhari Thought and Intellectual Affiliation The intellectual system presented by Ustad Shaheed Motahhari is not merely a collection of traditional theories; rather, it is a comprehensive blend of the Quran, Sunnah, Transcendent Philosophy (Maktabah Hikmat-e-Muta'aliyah), and sound reason, which constitutes the movement of Motahhari's thought. Ustad Abdul Vajid Mehmudi Motahhari, having deeply absorbed the spirit of this Motahhari philosophy, made its propagation in the Subcontinent his primary intellectual goal. Due to this affiliation of intellectual and scholarly depth, you are counted among the special spiritual disciples and commentators of Ustad Shaheed Motahhari, who have kept his thoughts alive in the academic world. The Motahhari Thought Movement, Pure Thought, and Its Objective In the present era, a systematic and continuous struggle was needed to counter intellectual deviations, atheist invasions, and ideological crises. Keeping this need in view, you initiated the "Motahhari Thought Movement", the core spirit of which is the propagation of pure "Motahhari philosophy." The fundamental purpose and objective of this pure thought encompass the following matters: Promotion of Genuine Teachings: Popularizing pure and authentic Islamic teachings in a rational, engaging, and modern style. Ideological Protection: Safeguarding society and the younger generation from the influences of intellectual superstitions and materialist theories in the light of Motahhari's thought. Propagation of Wisdom and Philosophy: Delivering Islamic philosophy, medical sciences, and Islamic wisdom to academic circles in an integrated manner. Scholarly and Institutional Legacy The scholarly institutions established by you are the Classical Philosophy Scientific Research Federation, Hawza Ilmiyya Federation, Maktab-e-Hikmat-e-Motaaliyah (School of Transcendent Philosophy), Tehreek-e-Fikr-e-Motahhari (Motahhari Thought Movement), and Rouhollah Khomeini Library, which are the practical manifestations of pure thought and this grand objective. The precious endeavors of Ustad Abdul Vajid Mehmudi Motahhari Falsafi Hakeem e ilahi stand as proof that the message of Shaheed Motahhari's life has taken the form of a bright movement in the atmosphere of the Subcontinent, which will continue to perform the duty of intellectual guidance for generations to come. Debating Muslims Michael M. J. Fischer, Mehdi Abedi
Biography
Early life Motahhari was born in Fariman. His year of birth is uncertain; some sources give it as 1919 and others as 1920. He attended the Hawza of Qom from 1944 to 1952 and then left for Tehran. His grandfather was an eminent religious scholar in the Sistan province and since he traveled with his family to Khorasan Province, there is little information about his origin as Sistanian.اولین همایش مطهری سیستانی در زابلhttp://www.neyzarnews.ir His father Shaykh Mohammad Hosseini was also an eminent figure in Fariman, respected by the people. He was considered a pupil of Akhund Khorasani and admired by Ayatollah Mara'shi Najafi.
Education
At the age of 5, Morteza Motahhari went to school without informing his parents. By the age of twelve he learned the preliminary Islamic sciences from his father. He also went to the seminary of Mashhad and studied for two years there in the school of Abd ul-Khan along with his brother. But his studies remained unfinished in Mashhad seminary because of problems faced by his family which obliged him to return to Fariman to help them.
According to Motahhari's own account, in this period he could study a great number of historical books. It was in this period that he was confronted with questions on worldview such as the problem of God. He considered Agha Mirza Mahdi Shahid Razavi as an eminent master in rational sciences. He decided to go to Qom in 1315 (Solar Hijri calendar).
He finally took up residence in the school of Feyzieh in Qom. He studied the books Kifayah and Makaseb in Shia jurisprudence under the instruction of Ayatollah Sayyed Mohaqeq Yazdi popularly known as Damad. He also participated in the lectures of Hojjat Kooh Kamarehei and sought knowledge from Sadr al-Din al-Sadr, Mohammad Taqi Khansari, Golpaygani, Ahmad Khansari and Najafi Marashi.
When Ayatollah Boroujerdi emigrated to Qom, Motahari could take part in his courses on Principles of Jurisprudence. Ayatollah Montazeri was his classmate in this period.
Later, Motahhari emigrated to Isfahan because of hot climate of Qom. There he became familiar with Haj Ali Agha Shirazi who was the teacher of Nahj al-Balagha in 1320 (Solar Hijri calendar) whom Motahhari always described with honor. Later, he joined the University of Tehran, where he taught philosophy for 22 years. Between 1965 and 1973 he also gave regular lectures at the Hosseiniye Ershad in Northern Tehran. He was also a professor of theology at Tehran University.
Motahhari wrote several books on Islam, Iran, and historical topics. His emphasis was on teaching rather than writing. However, after his death, some of his students worked on writing down his lectures and publishing them as books. As of the mid-2008, the "Sadra Publication" published more than sixty volumes by Motahhari. Nearly 30 books were written about Motahhari or quoted from his speeches.
Morteza Motahhari opposed what he called groups who "depend on other schools, especially materialistic schools" but who present these "foreign ideas with Islamic emblems". In a June 1977 article he wrote to warn "all great Islamic authorities" of the danger of "these external influential ideas under the pretext and banner of Islam." It is thought he was referring to the People's Mujahideen of Iran and the Furqan Group.
Motahhari was the father-in-law of Iran's former secretary of National Security Council Ali Larijani. It was by Motahari's advice that Larijani switched from computer science to Western Philosophy for graduate studies.
A major street in Tehran formerly known as Takhte Tavoos (Peacock Throne) was renamed after him. Morteza Motahari Street connects Sohrevardi Street and Valiasr Street, two major streets in Tehran.
Activities during the Islamic revolution
During the struggle with Shah's regime, Morteza Motahhari contributed in creating new Islamic discourses. Besides, he was among those who had discussed the conditions of Marja' after the death of Ayatollah Broujerdi. He wrote the book Mutual services of Iran and Islam in such a condition. Also his works had an important impact on expanding the movement of religious reform in early days of revolution. His works primarily consisted of traditional Islamic and Shia thoughts. He wrote an essay about revitalization of religious thought in the occasion. Writing the "need for Candidness in religious leadership", he aimed to show the youth the attractiveness of Islam.
Opinions Morteza Motahhari expressed his opinions in different majors and disciplines such as philosophy, religion, economic, politics, etc. Motahhari and Shariati were counted as two prominent figures during Islamic revolution of Iran. He emphasized on Islamic democracy for suitable political structure.
Motahhari also recognized fitra as the truth of human. According to him, fitra is a permanent and unchangeable quality in human nature. In fact, he believed that fitra played the role of a mediator in God-human beings relation. Also, he believed that Imam was a perfect man who shows the high rank of human spirituality. Imam also is characterized as a religious leader. His lengthy footnote on the "book of principles of philosophy and method of realism" by Muhammad Husayn Tabataba'i was against the historical Marxism. Also he believed that Wali-e faqih only had the right of supervisory not governing. He also maintained that the ruling was one of the political aspect of Imam in society. He maintained that there was no conflict between science and religion since he believed that Science qua science had no conflict and challenge with metaphysics. He believed that the quasi-conflict between science and religion was in terms of their language not themselves.The relation of science and religion according to Motahhari, Muhammad hossein mahdavi nejad, magazine of legal investigation, number:6-7, 1381 solar, in Persian
Development Motahhari also expressed views on development and relevant ideology. According to him, freedom, culture and mental-cultural revolution are principles of development. He also refers to some elements for characterizing a developed society. These factors are independence, knowledge and transcendence. Also, according to Motahhari, development originates from cultural self-reliance, purification of cultural sources and logical and cautious communication with west. Motahhari believed in the development of human resources but he also thought that economy was not an aim but only is a condition for development.
Equality As outlined by Ayatollah Morteza Motahhari in 1975, the phrase 'equal rights' means something different from what is commonly understood by Western world. He clarified that men and women were innately different and therefore enjoyed different rights, duties and punishments.
In 1966-1967, amidst the growing debate over the Shah's Family Protection Law, he published a series of essays in Zan-e Rooz (Today’s Woman) on subjects such as divorce, inheritance rights, alimony, polygamy, and differences between genders. The "return to shari'a" by Motahhari was a mixed discourse that borrowed from Western ideas whenever they were suitable to his objectives. For example, he condemned those who opposed women's higher education, emphasizing that trained female doctors and surgeons were necessary for the gender-segregated social structure he sought. Additionally, he adopted elements from Protestant charitable practices in the West.
Fiqh Motahhari believed that the eternality of Islam is provided by Fiqh. He thought that fiqh along with the character of ijtihad could be an important thing for confronting with the problem of different times and places. Using ijtihad, there is no need to a new prophet.
Freedom