hassan rahimi (roushan)

The purpose of the present study is to address the ideas of Ayatollah Khamenei about humanitarian law. In this regard, the main question of the study explores the place of humanitarian law in the political idea of Ayatollah Khamenei with respect to different conflicts in the region and world. The method of study is descriptive analysis and it relies on the hypothesis that the humanitarian perspective in the ideology of Ayatollah Khamenei is universal and involves all humans regardless of their gender, ethnicity, religion, and nationality. The results of the study showed that humanitarianism as a branch of international law supports human dignity in order to decrease casualties and harms and alleviate human pains during conflicts. Reflection on the political ideas of Ayatollah Khamenei shows that his views under the influence of Islam pay attention to human rights as well as his dignity and value at all times and in all places. Therefore, according to his jurisprudential principles, attacking residential areas, schools, and hospitals, using weapons of mass destruction, inflicting harm to women and children and … are Haram and forbidden at all times and in all places. The humanitarian perspective of the supreme leader derived from the instructions of Islam and Shi’ite jurisprudence is different from and more developed than western and eastern countries’ perspective to human and his dignity. Some principles such as non-discrimination, limitation, and distinction that exist in the humanitarian law also exist in the ideas of Ayatollah Khamenei in even a more developed way, not influenced by the common humanitarian law but under the influence of Islamic ideology.

The violence of Takfiri groups in recent years has involved countries all around the world. Non-Muslims and Muslims, both Shia and Sunnis, have been victims of the violence of Takfiri groups. By contrast, the Shiites response to the brutal acts of these groups has not exceeded the "legitimate defense" level and has not led to any retaliation, which Shiite scholar's intellectual beliefs seems to be one of the reasons behind it. Therefore, the kind of view of Imam Khomeini, as one of the most prominent Shiite scholars on the one hand and the provider of the political Islam differently than the other denominations, has stressed the importance of the phenomenon of assassination and violence. The question of this article is that to what extent takfir and acts of violence against others are related to the political discourse of Imam Khomeini? According to the political and practical discourse of Imam Khomeini, it is believed that takhfir and violence are not the means to achieve the goals ... In this paper, the descriptive-analytic method was used which was carried out by a review of documents though the library research method. The most important finding of the article is that Imam, as one of the great scholars of Shiite history, rejects employing takfir, violence and assassination in the political life based on his philosophical foundations.

Individuals of every society act as propulsion engines of the society towards advancement and progression. Although society, also, can accelerate or slow down the progression of “individual”, effectiveness and orientation of social foundations do depend, ultimately, on movements of individuals and actualizes via will and practice of the society members. In fact, advancement of society as a process, is a resultant consequence of progress of individuals and also social foundations and collections. However, the role of “individuals”, specially the elite and privileged, is a basic role and the sort of imagining and drawing “human” can be a serious and deciding basis for indicating the path, the framework and the content of advancement. Due to the fact that the kind of definition of “human” in the two semantic disciplines of West and Islam is the main parameter of their difference in defining the general orientation and routing and also indicating the content of progression and advancement, the present paper aims at showing why Islamic thought and liberal-democratic theory are different in their approach towards the goal and content of progression, by highlighting and emphasizing the anthropological differences between the two. The findings show that serious difference and contrast in defining “human” is one of the most important and most influential factors in the drawing the sort of advancement in thought of Islam and the west.

Iran, After the Islamic Revolution, as a result of its global orientation and special traits came in to grips with the Security challenges that have internal and external dimension. Based on its revolutionary and Islamic ideology, Iran denied the existing order of the world. This resulted in concern for the world powers and their alliances. Thus in the first decades of the newly-fledged revolution, encountered huge internal and external problems including fear of the regional countries to have friendly and mutual relation with this country). Therefore, endeavor to survive by both sides lead to intense tension between them. And the consequence was Iran- Iraq war (57-67), the longest war after World War II.The author tries to answer this question: What were the Security policies of Iran in the first decade of the Revolution? And considering the particularity of the Islamic revolution which problems and obstacles (inside and out of the country) it was confronted with?