جلال آلاحمد؛ از ناكجا آباد تا بازگشت به ريشه ها

Jalal Al-e Ahmad; From nowhere to return to the roots

جلال آل احمد به شهادت داستان ها، مقالات و رفتار سياسي اش، همواره با مسايل ايران درگير بوده و همراه با دلمشغولي مداوم نسبت به فرهنگ، سياست، اقتصاد و جامعه ايران، «درد ايران» و دغدغه وضعيت حال و آينده ايرانيان داشته است. آل احمد زندگي پرتلاطم و انديشه رو به تكامل و متحولي داشته كه در آثار گوناگون وي نمود يافته است و با نگاهي تاريخي به سير زندگي و آثارش قابل بررسي مي باشد. او در محيط مذهبي متولد، در فضاي مذهبي به بلوغ و در جواني از مذهب گسست و به حزب ماركسيست توده پيوست. در ادامه راه به سوسياليسم گرايش پيدا كرد و بعد عضو حزب نيروي سوم شد، چشمداشتي هم به جريان ملي دكتر مصدق داشت. ولي بعد از كودتاي 28 مرداد 1332 در خود فرو رفت و به دنبال گمشده خود مي گشت تا اينكه سرانجام با انتشار آثاري همچون «غرب زدگي»، «خسي در ميقات» و «در خدمت و خيانت روشنفكران» و پيوستن او به انديشه كليت اسلام و دفاع از خون شهيدان 15 خرداد 1342، نشان داد كه راه نجات را يافت و از ماكسيسم و سوسياليسم براي هميشه گسست. آل احمد تا هنگام مرگ از اسلام در برابر غرب گرايي رژيم شاه دفاع نمود، اگر چه بازگشت او به اسلام بيشتر از آن كه جنبه مذهبي داشته باشد جنبه سياسي داشت، او ريشه هاي فرهنگ و پيوند مردم ايران را در اسلام يافته بود.

According to his stories, articles and political behavior, Jalal Al-Ahmad has always been involved with Iranian issues and along with his constant concern for Iranian culture, politics, economy and society, he has had "Iranian pain" and concerns about the current and future situation of Iranians. Al-Ahmad had a turbulent life and an evolving and evolving thought that has been reflected in his various works and can be examined with a historical look at the course of his life and works. Born in a religious environment, he grew up in a religious environment and in his youth he left religion and joined the Tudeh Marxist Party. He later turned to socialism and later became a member of the Third Force Party, which had an eye on Dr. Mossadegh's national current. But after the coup d'etat of August 19, 1943, he sank into himself and sought his lost, until finally, with the publication of works such as "Westernization", "Khesi Dar Miqat" and "In the service and betrayal of intellectuals" and his joining the idea of ​​the whole of Islam an‎d defending the blood of the martyrs on June 6, 1963, showed that he found the way to salvation and broke away from maximism and socialism forever. Al-Ahmad defended Islam against the Shah's Westernization until his death. Although his return to Islam was more political than religious, he found the roots of Iranian culture and unity in Islam