Rereading Ashura beliefs in a phenomenological approach
Document Type : Original Article
Authors
1
University adyan
2
Assistant Professor and Director of the Department of Eastern Religions at the University of Religions and Religions
Abstract
Ashura as a "holy time" and Karbala as a "holy place" is one of the most central Shiite beliefs that plays a prominent role in the life and reconstruction of Shiism. Utilizing new approaches such as phenomenology, it is possible to provide a new image of this common Shiite belief. Provides for contemporary man. Mircea Eliade, with a phenomenological approach to the subject of religions, believes that most of the beliefs and rituals of religions are based on "creation" and "renaissance of creation".
Although the Ashura rituals are considered a reconstruction of the incident and a tragic tragedy in Karbala, their comparison and adaptation with the mirrors and celebrations of the rebirth of other nations testifies that they have a similar concept and function and have a similar structure; Accordingly, the tragedy of Ashura can be interpreted as the "Shiite renaissance."
In addition, today we sometimes see questions about why or how Ashura beliefs and rituals, rituals that sometimes extend beyond a region and are widespread among Shiites. Until now, such questions have been met with traditional and sometimes religious Scott answers. Undoubtedly, the persuasiveness of traditional answers to such questions is seriously questioned today. It can be accepted that at least for the part of the present society that welcomes the questioning mind in religion and scientific language, it is necessary to take new and scientific approaches.
Although the Ashura rituals are considered a reconstruction of the incident and a tragic tragedy in Karbala, their comparison and adaptation with the mirrors and celebrations of the rebirth of other nations testifies that they have a similar concept and function and have a similar structure; Accordingly, the tragedy of Ashura can be interpreted as the "Shiite renaissance."
In addition, today we sometimes see questions about why or how Ashura beliefs and rituals, rituals that sometimes extend beyond a region and are widespread among Shiites. Until now, such questions have been met with traditional and sometimes religious Scott answers. Undoubtedly, the persuasiveness of traditional answers to such questions is seriously questioned today. It can be accepted that at least for the part of the present society that welcomes the questioning mind in religion and scientific language, it is necessary to take new and scientific approaches.
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