Redadi: The technocrats marginalized Khomeini supporters like Avini

According to the correspondent of Fars News Agency’s Thought Department, Seyed Morteza Avini is one of the phenomena created by the Islamic Revolution. A soldier, philosopher, artist and journalist who narrated critical years of the history of the Islamic Revolution with his capacity and inner ability and removed the dust of distortion from the face of many facts. In this regard, we talked with Mohsen Redadi, a member of the scientific faculty of Farhang and Andisheh Research Institute, so that this time he will narrate Morteza Avini for us.

Mohsen Redadi

Perseverance in the most difficult period of the Islamic revolution

What were the main characteristics of Avini in his intellectual and cultural activities that distinguished him from others?

Avini had various qualifications and qualities that made him a great and effective personality, but in the meantime, there is one very remarkable feature in the life of Seyed Morteza Avini that I want to emphasize, and that was not giving up, trying and striving in the most difficult circumstances. The last years of Avini’s life coincided with one of the darkest periods of the Islamic Revolution. A moment of time when after the war the spiritual mood of the society was trampled by the stereotype of “construction” and “development” and the train of revolution in the government of technocrats faced a serious stop.

Crime: love for Khomeini and his way!

We are recounting a part of the history of the Islamic Revolution, that the political and cultural departments are supposed to go to those who may not be compatible with the revolutionary thinking, and in this era, people like Seyed Morteza Avini were naturally rejected due to their connection to the revolutionary thought and ideals of the Imam. They were being marginalized! In such an atmosphere, which included many sympathizers of the revolution and Iran, Morteza Avini was able to pursue his goal by insisting and never stop trying. If there is no radio and television, the art field, if the field pressures, will pick up a camera and go to the south to complete the narrative of conquest, follow up on the thought and extension of the Islamic thought of the revolution. This perseverance on the way and not leaving the stage in the most difficult conditions is a significant part in the life of Martyr Avini.

Avini’s success was due to his firm faith in the Islamic Revolution

Some believe that Avini was able to perform better because he came from the intellectual side to the Hizbullah spectrum, because he took principles such as criticism, analysis, perspective, etc. from that spectrum, and the reason for Avini’s prominence is this. Is this analysis correct?

There are two points that can be discussed here, firstly, people like Shahid Avini, Shahid Ayat, Jalal Al-Ahmad, etc., who were once in another front and were considered among the supporters of other parties and schools of thought, and then joined the Islamic faction. They have a certain endurance in their way and follow their path with some kind of seriousness. But if we want to consider this issue and limit it in such an analysis, we seem to have made a mistake. In my opinion, the main and fundamental reason for Avini’s success is not this lived experience, but his true and real faith in the Islamic Revolution. His intellectual background has been effective, however, Avini’s horizons and insights should be attributed to his belief in the revolution and Imam Khomeini. skip.

Hezbollah was not the continuation of Sayyed Morteza’s tradition!

Is Avini’s approach in cultural work, especially in the media and press, can be imitated and followed in today’s era?

It seems that Avini’s tradition was not properly followed by the revolutionaries. The meaning of Avini’s tradition is to criticize and challenge opposing views from the position of believing in the Islamic Revolution. This is a significant and profound position that unfortunately did not continue after him as it should have. If we are going to get some features from Avini’s life, I think that several features should be taken into consideration. First, like Avini, we should have faith in the Islamic revolution itself, and for us, the revolution and Islamic values ​​have authenticity. There were many people who experienced companionship with Imam and Agha in their life, but later became anti-revolutionary or dissidents in Jirga. If there is a belief in the revolution itself and the principle of Islamic values, these slips will not leave an impact on a person.

An illiterate revolution does not work for the Islamic Republic

The next thing that exists in Avini’s life and can be exploited is that Seyed Morteza is a person who studies and thinks. Avini was armed with the weapon of science and philosophy, and this gave him the opportunity to enter into a dialogue with different factions and establish a dialogue. In my opinion, an illiterate revolutionary unfamiliar with books and studies has nothing to do with Martyr Avini and is probably not useful for the Islamic Republic. To follow Avini’s path, one should strengthen historical, political, philosophical studies, etc.

The next feature that should be considered was Avini’s attention to art. Avini had well understood the background of art and tried to use it for the benefit of the revolution. Unfortunately, the indifference and neglect of the Hezbollah faction towards art has caused opposition and secular spectrums to dominate in many artistic fields, and this has shown in the recent disaster that it can be costly for the country and the revolution.

Sentimentalism has deprived us of Avini’s profound opinions

Why is Avini’s intellectual dimension (what we read in the snails of the house to the shower and a beginning to an end) not so popular among the new generation, and its emotional and literary aspect (such as the conquest of blood and the treasures of the sky) is more highlighted?

In fact, the Iranian society at present, especially the revolutionary regime, has little to do with thinking and rationality, that is why philosophical writings are not very popular with anyone who wants to be, and on the other hand, it is this “sentimentalism” in various guises that is popular with the society. We have become The young generation pays more attention to emotions, and even the revolutionary youths prefer those works that are more emotional.

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