Horizons of Thought
Volume:2 Issue: 2, Fall & Winter 2016-17

Visions and understandings about the nature and dimensions of human being, the objective(s) of education, and how human beings develop and advance toward the given objective(s) shape the foundations of education in every system of thought. Therefore, before elaborating on Islamic educational system, one has to determine its theoretical bedrocks and practical principles. The ultimate goal of Islamic education is to pave the way for maximal perfection of human beings, and its practical aims are understood in this direction. Deliberating upon the Islamic ideas about the true nature of human beings, their ontological dimensions, the goal of their creation, their ultimate perfection, and the way they have to move towards this end, the author has come up with twelve points as cornerstones of an Islamic education, as well as twelve practical principles.

One of the most important topics in the contemporary world is the necessity of interaction and dialogue among religions, which promotes human aims in this world. According to the Holy Quran, this is only possible in the light of logical, intellectual and theoretical understanding. To transfer achievements of such dialogue is of supreme importance. The use of reasoning and its communication is emphasized by God and issued as a command to the Prophet of Islam. According to the importance of the topic, this research aims to study the Opportunities and challenges for the transfer of dialogue achievements among religions to the society. There are some points to consider in communicating such achievements to the society: Religions differ in the sense that some religions due to the circumstances become concerned with persons and individuals rather than pay attention to the social demands. Globalization as a key matter can play a role in the communication of inter-religious achievements since religious values are rooted in human and natural values. Such values function and spread better in a global world. More evident and common topics shared by all religions include human honor, kindness, forgiveness and friendship, peace and benevolence, guidance and so on that might be employed for communicating the achievements of dialogue among religions to the society. Of course, the variety and extent of the number of religions no doubt becomes an opportunity for the human community when the dialogue among religions and the communication and transfer of its achievements might deepen the understanding and insight in the society.

The present article is an attempt to analyze the significance and implications of the two letters of Ayatollah Sayyed Ali Khamenei in correspondence with the young people in Western countries in light of his theory of the confrontation between the forces of jahiliyyah and the forces of prophetic guidance and his theory of power, both of which have Qur’anic roots. The leader’s call on Western youth to base their understanding of Islam on the Qur’an and the personality of the Prophet of Islam directly addresses the Western powers’ tactics for manipulating both non-Muslim’s and Muslim’s interpretation of Islam, namely instigating wide scale Islamophobia and promoting secular/liberal Islam. Given Western activists’ outcry against the perils of such an approach to Islam, the wisdom of the leader’s appeal to the young people in the west becomes more evident. These letters mark the beginning of an awakening jihad in which Muslim thinkers and activists need to play a central role.

One approach to religion is distinguished by its emphasis on, and giving priority to, the behavioral aspects, especially religious rites and social ceremonies, despite its acknowledgement that religion consists of several elements, including beliefs. On the other hand, others regard ritual practices as the results of the unique view of each religion toward the source of the universe and the human being, giving priority to the belief system of religion. Still a third group refuses to take any of these features as essential to religion, and considers religious experience as its essence, sidelining both religious practice and belief systems, whose alteration or omission won’t harm the essence of religion. A forth approach; however, looks at religion as a tool in the service of some individual or social ends. Consequently, the nature, scope, and objectives of religion, and its relation to human life change according to each and every of the above-mentioned approaches. This article makes a critical analysis of some of the most popular of these approaches, while trying to argue for its own view of the subject.

Youth is the period of capabilities, physical and spiritual vitalities and the peak of human activities. Youths are full of potentiality, motivation and are ready for struggling with tough challenges and innovating great changes within themselves and in the outside world. In line with this fact, in Islamic teachings the perspective of youth is much positive and optimistic. Accordingly, in Islamic culture the concept of Futuwwah (youthful manhood and chivalry) is introduced, promoted and expanded and became a source of formation of movements which were highly influential and effective throughout centuries. People of Futuwwah are recognized with noble qualities and honors, on top of which are qualities such as courage, honesty, hospitality and generosity. Before Islam there were some sorts of Futuwwah among Persians, Arabs and probably other nations, but in the Islamic era the concept of Futuwwah with the inspiration from the Quran and the tradition of the Prophet and his household ingrained with Islamic teachings and received an Islamic color and flavor. The concept of Futuwwah has been mentioned in the Quran in different forms and individuals such as the prophet Abraham, Joseph and the Companions of the Cave (aṣḥāb al kahf) are described as youth. The best example of fata (the youth) in Islam is Prophet Mohammad, who is known as the master of youths. Next to the Prophet, Ali bin Abi Talib is known as the model index of Futuwwah. In this paper, I will touch in brief the Futuwwah movement, its essence and its relation to Sufism and some other social movements, as well as its relevance to the contemporary life. 

The problem of heedlessness of youth to religion has spread throughout the world due to secular ideologies. The believers in God and the chain of great prophets are concerned about the welfare of their youth in this world and in the hereafter. What are the ways to encourage youth to accepting religion and practicing it? What is the viewpoint of the Quran? This article refers to the Quran using content analysis as its research method. Studying facts and examples in the Quran suggests the following resolutions toward encouragement of youth to religion: 1. To build the future of youth with a divine and monotheistic pure intention and bear all difficulties of educating them (Investment of time effort, and capital). 2. To be attentive to youth education; but consider their power of choice. Our part is to elevate their understanding about religion and provide the background for their right decisions. 3. To try to keep and strengthen the family culture based on religious teachings. 4. To benefit from the opportunity of youth more readiness for acceptance and practice of religion compared to adults and seriously take action in their education. 5. To inform youth about the dangers of following temptations and obedience of Satan. 6. Not to hesitate introducing God to youth, and inviting them to become intimate with God. 7. To build a large religious community that supports religious culture and provides a religious umbrella including a strong set of religious conventional laws. This will be the most effective way to encourage youth to religion.