Rereading and interpreting the ideas of leading Muslim thinkers
Akbar Ashrafi
Abstract
The valayat-e faqih theory holds significant political weight as a cornerstone of Imam Khomeini's ideology concerning the governance of Islamic society during Imam Masoom's (AS) absence. Furthermore, he stands as the sole jurist who successfully established an Islamic government grounded in this theory, ...
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The valayat-e faqih theory holds significant political weight as a cornerstone of Imam Khomeini's ideology concerning the governance of Islamic society during Imam Masoom's (AS) absence. Furthermore, he stands as the sole jurist who successfully established an Islamic government grounded in this theory, furnishing it with an impartial appearance, thus providing the initial instance of jurist dominion over society. The primary inquiry of this article pertains to whether Imam Khomeini's political ideology underwent any transformation over the extensive period spanning from the 1950s to the Islamic Revolution and his tenure as the leader of the Islamic Republic. To answer this question, the content of Imam Khomeini's two books “Keshf Asrar” and “Valayat–e Faqih” has been scrutinized and analyzed using the descriptive-analytical method. The research hypothesis posits that in both of the aforementioned books, Imam Khomeini formulated the theory of velayat-e faqih. Furthermore, in both texts, he affirms imprtial Mujtahid as the complete successor of Imam Masoom during the era of occultation. Hence, despite the fact that Imam Khomeini articulated distinct facets of his political philosophy at various junctures in accordance with the circumstances of the time and location—two fundamental components of ijtihad, in his estimation—the structure of his political philosophy has remained unchanged since the 1950s until his demise. The conceptual underpinning that drives Imam Khomeini's ideas in both volumes is the Shi'ite perspective on the proper conduct of adherents in the presence of an oppressive monarch. The foundational tenet of this school is the rejection of collaboration with an oppressive sovereign, barring specific circumstances that authorize such cooperation. This foundation can elucidate the political ideology and conduct of Imam Khomeini during his various political eras, including the intensity and feebleness of his opposition to the Pahlavi regime.
Rereading and interpreting the ideas of leading Muslim thinkers
fateme kamrani; somaye hamidi; Peyman zanganeh
Abstract
Modernism is a type of social life and institution whose primary paradigm is a self-reflective, self-critical wisdom that perpetually evaluates human traditions. This phenomenon originated in the West and spread progressively to other regions. The emergence of this way of thinking in Iran elicited various ...
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Modernism is a type of social life and institution whose primary paradigm is a self-reflective, self-critical wisdom that perpetually evaluates human traditions. This phenomenon originated in the West and spread progressively to other regions. The emergence of this way of thinking in Iran elicited various responses. Some of the intelligentsia attempted to establish a secular and modern order by rejecting traditional and religious values and imitating non-western styles. In contrast, a number of religious intellectuals who flourished primarily in the forties and fifties of the Shamsi calendar opposed this idea and attempted to rely on religious values, correct it with modern ideas compatible with Islam, and prevent the penetration of Western ideas into their culture and civilization. Imam Khomeini, one of the intellectuals of the forties and fifties according to the Shamsi calendar, studied and criticized western humanistic and colonial aspects, while accepting some of its civilizational principles according to Islamic interpretation. Analytical-descriptive methodology is used in this study to examine the effect of Modernism Mindset on Imam Khomeini’s thought, based on three principles of Lacan as a religious intellectual and his desired social-political order. Imam Khomeini's reputation as one of the most influential religious thinkers of the 1940s and 1950s is founded on a critique of the west’s colonial and humanistic aspects. Although he adopts certain intellectual principles of Western civilization in accordance with his religious interpretation, he employs them to create his transcendent sociopolitical order. However, research indicates that Imam Khomeini opposed Shah’s iconoclastic and anti-modern actions, preached the truth, and attempted to reconstruct a political system based on sublime religious values through symbolic action.
Rereading and interpreting the ideas of leading Muslim thinkers
ali ahmadpoor
Abstract
problem statement: temperament and Nature plays an important role in human happiness and misery. temperament is related to the divine spirit, which, if not contaminated with sin, makes human successful and paves the way to God. But nature is related to the physical dimension of human, which, if it overcomes ...
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problem statement: temperament and Nature plays an important role in human happiness and misery. temperament is related to the divine spirit, which, if not contaminated with sin, makes human successful and paves the way to God. But nature is related to the physical dimension of human, which, if it overcomes the spiritual dimension, leads human to a downward course. This study aims to investigate the role of temperament and nature in the ascending and descending course of human and has answered the question that from Imam Khomeini's point of view, what is the role of temperament and nature in the ascending and descending of human status? Methodology: The research method in this article is descriptive-analytical. Using the method of documentary study and referring to the mystical and moral works of Imam Khomeini, first the concept of temperament and its types are clarified and then Imam's view on human temperament and nature and effective factors and obstacles. It has been studied and explained in its ascending and descending course. Results and Discussion: From Imam Khomeini's point of view, the most important factor in the ascendancy of the soul, which originates from the pure human temperament, is awakening, which prevents human from doing evil things. On the contrary, negligence causes one to drown in sin. Another condition for the ascendant of the soul is contemplation and remembrance of the blessings that God has given to human. Another house for the ascendant of human is the decision to forsake sins and perform duties. After the stage of thinking and determination, it is calculation, meditation and meditation. Imam believes that when a person pollutes the light of temperament with the darkness of nature by committing sins, he must repent. Neglect of one's original temperament, forgetfulness of the soul, disregard for God's lofty goals in the creation of human and selfishness, are among the things that weaken the power of reason and human temperament and cause human to fall. Imam Khomeini considers the source of all errors to be self-love, worldly love and evil temptations that are effective in the downward course of human. Conclusion: From Imam Khomeini's point of view, committing sins due to human attention to the natural world causes darkness, turbidity of the heart and extinguishes the light of temperament, and one of the most important ways to prevent the darkness of the heart is waking up from negligence and repentance.
Amir َAzimi Dolatabadi
Abstract
The purpose of this study is to investigate the position of deprived groups in Imam Khomeini's thought. The research questions concern the position and role of the deprived and the oppressed in the victory of the Islamic Revolution and the continuation of the Islamic Republic. The findings of this research, ...
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The purpose of this study is to investigate the position of deprived groups in Imam Khomeini's thought. The research questions concern the position and role of the deprived and the oppressed in the victory of the Islamic Revolution and the continuation of the Islamic Republic. The findings of this research, which is a descriptive-analytical research and has been done by documentary method, show that The founder of the Islamic Republic of Iran, unlike many analysts of the Iranian revolution, who see this revolution as the product of the traditional or modern middle class or the coalition between them, considers the Islamic Revolution to be the achievement of the deprived and oppressed. He always praised the deprived and oppressed class of society; He considered the deprived to be the light of his eyes and the parents of all and he considers serving them as serving God. In Imam Khomeini's view, the deprived are the origin of the prophets, the followers of Islam, the creators of the revolution and the supporters of the Islamic Republic. They play an important role in socio-political developments and, according to them, are at the forefront of society. The Islamic Revolution is their achievement; The imposed war is due to their sacrifice, and the survival of the post-revolutionary system is due to their services and support.
abedin moumeni; jamshid masomi; Mehrdad Jamshidian
Abstract
In the religion of Islam, security and order in society are the basis for the formation and maintenance of a social system.And this can be found in the thought of the elders of religion. The system is used in a variety of concepts such as the organization of social life, the state of affairs, the state, ...
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In the religion of Islam, security and order in society are the basis for the formation and maintenance of a social system.And this can be found in the thought of the elders of religion. The system is used in a variety of concepts such as the organization of social life, the state of affairs, the state, the set of Islamic rules and regulations, and the political, cultural, social, and economic subsystems. And when it is said that disruption of the system is considered to be the system of the Islamic system, the Islamic system and the land, the system of the Islamic government and the system of life and livelihood of the people, and the prohibition of disturbance in this research, what is meant is the prohibition of disturbance in the social system and the livelihood. People. Imam Khomeini is one of the contemporary elders who has discussed and discussed the prohibition of disorder in the system. In their view, it is forbidden to preserve the system according to the wisdom of the imperative and to disrupt it. This descriptive-analytical study with a library study has introduced the principle of non-systemic disorder with an approach to Khomeini's approach as a principle.
jalil dara; mohammad lalalizadeh
Abstract
One of the aspects of distinction of schools such as Islam, liberalism, socialism is in the proportion and relationship between the concepts of justice and efficiency. The two schools of liberalism and socialism are based on the priority of each of these components to cause another margin. Whereas Islam ...
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One of the aspects of distinction of schools such as Islam, liberalism, socialism is in the proportion and relationship between the concepts of justice and efficiency. The two schools of liberalism and socialism are based on the priority of each of these components to cause another margin. Whereas Islam With a longitudinal look at a coherent and integrated network, monotheism and prophecies, justice and basic principles of religion are raised. In this study, the main question is what relationships exist between justice and efficiency in Imam Khomeini's thought? Research findings indicate that in the imam's thought based on the Islamic perspective, contrary the above two schools, the justice and efficiency can be evaluated in a longitudinal system. And the absolute General and Special relation between the two concepts there are. So he looked at justice. Therefore, in his view, justice is a more general and broader concept; in such a way that covers the concept of efficiency. In fact, Justice is the main condition of efficiency. And efficiency in a longitudinal course is the strengthening of social justice. The method used in this study is descriptive-analytic and research data is a library.
ehsan asgari; Amir Azimi
Abstract
The present study aims to investigate and analyze the concept of freedom in Imam Khomeini's thought, because freedom is one of the components of human nature that if its capacity and potential becomes real, it will be surprisingly flourishing creativity. And human talents will lead, and the resulting ...
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The present study aims to investigate and analyze the concept of freedom in Imam Khomeini's thought, because freedom is one of the components of human nature that if its capacity and potential becomes real, it will be surprisingly flourishing creativity. And human talents will lead, and the resulting enthusiasm will create a dynamic, active, and vibrant society, but if this component is limited and suppressed by man himself or external factors, or is neglected, The same proportion of part of the evolutionary course of human beings will be incomplete. At the end of the Imam is a contextual analysis. If first the concept of freedom was discussed from the point of view of Imam Khomeini and then by analyzing his statements and speeches, it was determined that in the end the result of the research was that freedom in terms of meaning, principles, nature, borders, range, Its territory, obstacles and roots should be examined from the perspective of Imam Khomeini, so based on the information collected in general, it can be said that freedom according to Imam Khomeini's thought has divine and revelatory roots and its scope is based on The laws are divine.
jalil dara; mahmood babaei
Abstract
The spirit of the supremacy of a society or a system of governance makes it possible for that system or state to be superior to other systems and governments, which, on this basis, permits itself to dominate itself in Different areas of intellectual, religious, cultural, military, economic and political ...
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The spirit of the supremacy of a society or a system of governance makes it possible for that system or state to be superior to other systems and governments, which, on this basis, permits itself to dominate itself in Different areas of intellectual, religious, cultural, military, economic and political affairs. Imam Khomeini is one of the thinkers and politicians who has used the concept of "Estekbar" in his political thought and, by specifying the case, has adapted this concept from a mental state to an objective state. Imam Khomeini is one of the thinkers and politicians who has used the concept of "Estekbar" in his political thought and, by specifying the case, has adapted this concept from a mental state to an objective state. Indeed, his domination of Islamic thought and jurisprudence has made it, in addition to explaining this concept and its dimensions, to focus on its objectification. The question of the research is that in the thought of Imam Khomeini (ra) the objective meaning of the concept of "Estekbar" and "anti-Estekbar" is the system or country? Findings of the research show that from Imam Khomeini's point of view, the objective meaning of the concept of the Estekbar of the capitalist system of the United States is that Iran is a symbol of anti-Estekbar. The method used in this research is descriptive-analytic.
elahe marandi
Abstract
Studying the role and position of the people in the political and social structure of society is one of the key issues in the social theories of Muslim thinkers. This position is related to the theory of Velayat-e Faqih in the social theory of Imam Khomeini. The issue of "representation" has a special ...
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Studying the role and position of the people in the political and social structure of society is one of the key issues in the social theories of Muslim thinkers. This position is related to the theory of Velayat-e Faqih in the social theory of Imam Khomeini. The issue of "representation" has a special place in the theory of Velyat-e Faqīh, which is the most important social theory among Shiite Fagihs (Islamic jourists), especially in the contemporary era. Whether a Fagih is a representative of God or of people is the topic of controversy among thinkers and Fagihs. Each theorist considers a different role for people based on the origin of authority and legitimacy of Velyat-e Fagih. Given the findings of this study, it can be stated that, according to theory of appointment, the all-inclusive Fagih has been appointed by the Innocent Imam to the position and has divine legitimacy and the role of people in this theory is accepted due to its functionality. Whereas, in the theory of election, the legitimacy of a Fagih derives from people and his jurisdiction is determined by society.
Rereading and interpreting the ideas of leading Muslim thinkers
Elham Shariati; Hajar sadsat Kalantar motamedi
Abstract
Woman as a symbol of divine Beauty in Imam Khomeini`s thought has a close connection to some high concepts such as freedom, chastity, dignity, the origin of the good, bravery etc. and she has a major influence on the destiny of herself and her society. The woman in the thought of Imam Khomeini (pbuh) ...
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Woman as a symbol of divine Beauty in Imam Khomeini`s thought has a close connection to some high concepts such as freedom, chastity, dignity, the origin of the good, bravery etc. and she has a major influence on the destiny of herself and her society. The woman in the thought of Imam Khomeini (pbuh) not against the man, but beside him, has a significant responsibility in all aspects of personal, social and political life. Aside from a short period in the early Islam, when her true dignity was revived by the Prophet and his family (pbut), the woman was deprived of her true status in all other eras. Findings of this survey shows that Imam Khomeini’s points of view concerning the presence of the woman in the society in two different era of Pahlavi and after Islamic revolution are totally different. In the time of Pahlavi, this presence was not desirable because of the situation of that period, like hijab prohibition, which made it impossible for women to reach their real status. But the revolutionary movements of women during the formation of Islamic revolution of Iran and imposed war are considered blessing. The attribute of Imam Khomeini had an impressive influence on the social presence of women after revolution. This paper assessing the identity and dignity of the Muslim woman from the viewpoint of Imam Khomeini (pbuh) and the result of such attribute on the social presence of women in various aspects by giving real examples in this respect.
Rereading and interpreting the ideas of leading Muslim thinkers
Hojjat Davand; محمدحسین جمشیدی
Abstract
In this study, we examine the impact of the doctrine of jihad on the formation of the Islamic Revolution. So the main question is how did revolutionaries face the issue of jihad? The hypothesis shows that the method of struggle in the Islamic Revolution has been based on Islamic culture and is inspired ...
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In this study, we examine the impact of the doctrine of jihad on the formation of the Islamic Revolution. So the main question is how did revolutionaries face the issue of jihad? The hypothesis shows that the method of struggle in the Islamic Revolution has been based on Islamic culture and is inspired by the multifaceted principle of Jihad. In order to confirm the research hypothesis, firstly, the fields necessary for the struggle in each revolution have been enumerated, and then the influence of attention to jihad is mentioned in them including the Islamic Revolution. The findings of the research show that the concept of Jihad as a revolution includes all aspects of the doctrine of Jihad, including Jihad-e- Akbar, jihad-e-Asghar and armed jihad, and their manner to use is mentioned in jurisprudence and Islamic sources. Therefore, the study of the various stages of the Islamic Revolution, including the ideology, mobilization, leadership and collective action of the revolution that reveals the method of revolution, confirms that the method of struggle in the Islamic revolution is based on the doctrine of jihad.
ali rabani
Abstract
Democracy is one of the most fundamental concepts in the field of political philosophy and Sociology. Islamic civilization shaped new form of democracy based on Quran verses and manner of governance in Medina’ Al-Nabi and accepted equal rights of political participation for men and women. However, ...
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Democracy is one of the most fundamental concepts in the field of political philosophy and Sociology. Islamic civilization shaped new form of democracy based on Quran verses and manner of governance in Medina’ Al-Nabi and accepted equal rights of political participation for men and women. However, this form of democracy has not been continued in Muslim societies.
In contemporary period, especially after Islamic revolution in Iran, many social or political thinkers focused on religious democracy.
Apart from some scholars who reject religious democracy or disagree with current concepts in the political philosophy and social sciences, some other accept this form of democracy. In this paper, after reviewing these scholars, religious democracy from the Imam Khomeini’s perspective is discussed. Regarding methodology, we applied grounded theory (GTM) to find main concepts and theoretical model advocated by Imam Khomeini. Reviewing Imam Khomeini,s writings, especially his Sahife Noor, and using GTM we found the main categories of religious democracy including “Velaee leadership”, “legalism”, Islamic government”, “civil freedoms”, “global politic”, “public rights”, and “distinguishing expediency”. The central category is a “task-oriented” and “obligated” political system”. Finally, based on the above mentioned categories, Imam Khomeini’s theoretical model of religious democracy is presented.
nayereh ghavi
Abstract
Since the inception of the Iranian Islamic revolution in 1978, many theories have been used to explain this occurrence. In this regard, some have used the theory of "Charismatic Authority" advocated by Max Weber. Also, seemingly, some of the Weberian analyses of the Islamic revolution show that ...
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Since the inception of the Iranian Islamic revolution in 1978, many theories have been used to explain this occurrence. In this regard, some have used the theory of "Charismatic Authority" advocated by Max Weber. Also, seemingly, some of the Weberian analyses of the Islamic revolution show that Weber's theory of charismatic power is capable of analyzing the revolution, and its components, including the circumstances of the movement, the obedience of the people and the charismatic leadership, have become relevant. The present paper is an attempt to identify some of the damaging consequences that these analyses will bring about. The meaning of the damage in this paper is an influential factor that slows down the achievement of revolutionary goals or stops many of the revolutionary aspirations and distorts the revolution from the Islamic nature and its main path. The criteria to recognize the types of theoretical and social damages in the present research include Imam Khomeini's viewpoints, the Constitution and Islamic values, and the capacities of Shi'i jurisprudence. The findings of the research consist of many theoretical and social damages that indicate a lack of consistency between Weber's foundations and direction in the charismatic movement with the Islamic revolution. Consequently, if Weber’s theory of Charismatic Authority is the basis of the analysis, then a variety of damages will affect the revolution; the more important ones are discussed in the paper.
Rereading and interpreting the ideas of leading Muslim thinkers
Abstract
Today, Islamic scholars sought the cause of development of the Qur'an and Islamic Ummah are single, as the cause of Islam by the Prophet (pbuh) was achieved in a short time to disperse the pre-Islamic Arabs, cohesive nation, civilized and powerful build. These emerging power could stand up against TmdnHay ...
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Today, Islamic scholars sought the cause of development of the Qur'an and Islamic Ummah are single, as the cause of Islam by the Prophet (pbuh) was achieved in a short time to disperse the pre-Islamic Arabs, cohesive nation, civilized and powerful build. These emerging power could stand up against TmdnHay its glorious times and has for along time period was the undisputed power and profound works in all areas of society, ie economic, cultural, political, artistic rather than let it characterized as " Islamic civilization "is mentioned. Distinctive features of Islamic civilization, in every time and place that the internal dynamics of ventricular recovery capabilities and content can make it flourish. In modern times, Islamic civilization was a great reformer-long weakness in the abdominal strength that BramdhAnd prosperity. Imam Khomeini great Islamic thinkers, while mentioning the establishment of Islamic Ummah Islamic theory, to explain the causes of the challenges and problems of Muslims and Islamic civilization is. This article descriptive - analytical method tries to find answers to these questions facing the Islamic Ummah Islamic Imam Khomeini inhibited than what view? And Islamic civilizations have provided solutions to problems? The results show that, sectarianism, globalization, lack of unified leadership among Muslims, there is unjust and corrupt leaders, promoting American Islam, Muslim countries foreign dependence of the most important challenges facing the Islamic Ummah and arrogance, and self-Muslim unity and continuity of the Islamic Awakening guidelines of Imam Khomeini (RA) to meet the challenges and problems of the Muslim world.
Rereading and interpreting the ideas of leading Muslim thinkers
Qasem zaeri; Zeinab Aalami
Abstract
Imam Khomeini was the leader of the Islamic revolution in 1979. In the discoursive context of the historical encounter of the modernists and the religious with Sunnah (Tradition), Imam Khomeini established and invigorated the orientation of "Sunnah Revival" going beyond the orientations of "Refusal ...
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Imam Khomeini was the leader of the Islamic revolution in 1979. In the discoursive context of the historical encounter of the modernists and the religious with Sunnah (Tradition), Imam Khomeini established and invigorated the orientation of "Sunnah Revival" going beyond the orientations of "Refusal of Sunnah" and "Return to Sunnah" on the one hand, and "Repetition of Sunnah" on the other hand. Also, he went beyond the developmental dualism of "Tradition-Modernity" and with "Positive ignorance" of the West, pursued the logic of internal criticism of sunnah. Imam Khomeini as a religious man (either in the leadership position of a great political-social revolution or in the position of an ordinary person in daily life) acted in the multiplexed context of Sunnah. This context comprises "religious tradition" and "life tradition". The former is dividable into "Divine-genetic tradition (SUNNAT-ALLAH)" and "Juridical-legislative tradition (FIQH)" and the latter is dividable into "the Muslim life tradition" (with subdivisions of "historical tradition of the beginning of Islamic era" and "the Muslim social tradition") and " the non-Muslim life tradition" (with subdivisions of "archaic tradition and pre-Islamic religions" and "the Arrogants tradition (MUSTAKBERIN)" ). Such various conceptions of Sunnah permit him to consider modernity not as a self-determining matter but as a variety of life tradition and to overcome the consequent problems of theoretical and practical involvement with modernity. By this multiplexed conceptions, Furthermore, he is able to criticize and reconstruct some aspects of Sunnah with reliance to the other aspects asymmetrically.
