جستجوی مقالات مرتبط با کلیدواژه « imam khomeini » در نشریات گروه « علوم قرآن و حدیث »

This research aims to examine the efficiency indicators of the Islamic Republic of Iran's political system in the realm of political stability, by exploring the thoughts of Imam Khomeini as the founder of the Islamic Revolution of Iran, the Supreme Leader, and the Constitution, which reflect the approach of the Islamic Republic in governing society, using Ted Robert Gurr's theory of relative deprivation. The research method is descriptive-analytical, and the results indicate that although the Islamic Republic system, based on the principles of Islam and the thoughts of Imam Khomeini and the Supreme Leader, emphasizes justice, social welfare, freedom, political participation, and security as the most important efficiency indicators, signs of inefficiency and public dissatisfaction emerged, especially during the late 1990s. The sense of relative deprivation is the main cause of public dissatisfaction, and the only way to prevent public protests and establish political stability and system efficiency is to increase public satisfaction. This sense of deprivation can stem from various factors such as lack of social welfare, political participation, security, freedom, and similar issues. In the political school of Imam Khomeini and the Supreme Leader, the will of the people is decisive. They have always emphasized creating justice, freedom, security, social welfare in accordance with the dignity of individuals, facilitating political participation, eliminating discrimination, and accepting criticism as government duties. In this regard, Imam Khomeini's goal was not merely to fight the monarchical system and establish an Islamic government but to use government as a means to implement Islamic laws and solve people's problems, which consequently leads to public satisfaction.

Imam Khomeini maintains that Wahhabism is an anti-Islamic sect that tries to destroy Islam and the Qur'an. Even though Imam Khomeini did not directly criticize the Wahhabi belief and sought to answer the doubts of dissenters and doubters, he used a completely aggressive method against Wahhabism. Imam Khomeini did not accept the formal view of Wahhabism, trying to unveil the true face of Wahhabism. He criticized the Wahhabism in the field of monotheism, Shirk, worshipping, prostration, what cannot be done except God. Before correcting every doubt, Imam Khomeini mentions the correct concept of it. He uses from common sense very much to address the people. Another method of Imam Khomeini is using the contradictory answers and invasion to the enemy.

This research, based on the analysis of the epistemological system of the Quran and the interpretation of the Imams of the Revolution, seeks to position the Grand Jihad as a strategy in the foreign policy of the Islamic Government. The fundamental question is how Grand Jihad, as a strategy in the realm of foreign policy, indicates independence and the preservation of Islamic identity in the interactions and engagements with other societies, governments, and civilizations. In this regard, the relationship between two variables, Grand Jihad and success in foreign policy (preservation of independence and non-alienation of Islamic identity), is analyzed using a descriptive-analytical method. The research is based on the hypothesis that since Grand Jihad delineates the framework and red lines of flexibility and defines interests and benefits, as well as outlines dignity based on wisdom in foreign interactions, it prevents policymaking and diplomacy contrary to the identity and independence of the Islamic government – based on insight and values. The results of this research include outlining the strategies that give substance to Grand Jihad in foreign policy, including the necessity of preserving Islamic identity and governance, diplomacy based on dignity, wisdom, and interests, the necessity of negating the system of arrogant disbelief and fighting against oppression, the necessity of supporting oppressed nations and governments, and the necessity of countering the infiltration of the system of disbelief.

This research aims to elucidate the role of jurisprudential approaches to governance in the formation of modern Islamic civilization. Using a descriptive-analytical method, the study demonstrates that with the Islamic Revolution, the scope of jurisprudential governance extended beyond the individual, politics, and society. All the powers of jurisprudence were devoted to creating various political, economic, cultural, and other systems, considering jurisprudential governance as responsible for refining issues in all three areas of the individual, politics, and society. Moreover, by employing a specific type of engineering in establishing meaningful connections among various jurisprudential aspects, they regulated them within a coherent system and resolved potential conflicts. In Imam Khomeini's view, governance is a "principle," and the rules are "branches," considered part of "government affairs." Thus, the Guardianship of the Jurist can prevent the execution of any religious or non-religious matter, such as pilgrimage, in specific circumstances that contradict Islamic interests. Imam Khomeini's approach to jurisprudential governance has its specific foundations. From the beginning of his responsibilities, the Supreme Leader has presented solutions for this type of civilization and has been seriously concerned about creating a modern Islamic civilization. The general and specific indicators of Islamic civilization in the view of the Supreme Leader can be enumerated under various titles, with the most important being faith, spirituality, supplication and remembrance of the divine presence, trust in the spiritually motivated young generation, attention to consultation, debate and constructive criticism, and efforts to model Iran for the creation of an Islamic civilization.

After the Qur'an, the hadiths of the Prophet of Islam (pbuh) and Shiite imams (pbuh) have been the guiding lights of humanity. Hadith, like the Qur'an, has various dimensions and many aspects, and it is strong and similar, absolute and binding, general and specific, etc. All these aspects are examined in the three areas of hadith interpretation, hadith criticism, and news dispute resolution. Throughout history, Hadith commentators have used various methods to explain Hadith, the most important of which is using the verses of the Holy Quran. In the meantime, Imam Khomeini as a comprehensive jurist in the fields of intellectual and narrative sciences, jurisprudence and principles, mysticism, philosophy and hadith, has left such a view in his written works.
This research, with a descriptive-analytical method and a library method with the tool of indexing, examines the method of Imam Khomeini in explaining hadiths by using the verses of the Holy Quran in the book Explanation of Forty Hadiths. Expressing the thoughts of Imam Khomeini's knowledge of the Qur'an based on focusing on the problem of understanding the Qur'an from the Imam's point of view and drawing its various dimensions is one of the main goals of this research. Imam Khomeini's method of using Quranic verses in the narrations is a bright light for writers, religious thinkers and hadith scholars. The findings of the research show that the total number of verses used in the narration of forty hadiths is about 140 verses, which are sometimes repetitive. Among these, 76 verses are used to refer to the Qur'an, 30 verses are used to argue with the Qur'an, 6 verses are used as examples and allegories, and 5 verses are used to express examples.

The ways to achieve original wisdom have always been the focus of scholars and mystics of different religions, because man has a desire to become wise and perfect in all dimensions. Wisdom, unerring and solid knowledge with a divine source is undoubtedly very attractive and it is tempting to achieve it. Realization decided to extract these solutions and remind the modern mankind of the right way to reach wisdom by emphasizing the views of Imam Khomeini (RA) in this regard. In this research, he investigated this issue with the library method and the review of reliable sources. From Imam Khomeini's point of view, in order to achieve wisdom and wisdom, one must first cultivate the soul, which Imam Khomeini (RA) has described in full, then one must prepare the ground for the emergence of wisdom and wisdom in one's self with strategies. Undoubtedly, real knowledge and original wisdom are not possible without the care of the truth, but human effort and knowing the exact solution to reach the source of wisdom and applying it in his behavior and action will be effective and will eventually bring him to his destination.

This research aims to examine the level of familiarity of seminary students with the concept of Guardianship of the Jurist, emphasizing Imam Khomeini's political ideology. The research method is survey-based, and data were collected through a questionnaire and analyzed using SPSS software. The findings indicate that the level of students' familiarity with various dimensions of Guardianship of the Jurist, including its concept and background (75/75), foundations, conditions, duties, and powers (65/11), performance (62/95), the constitutional law (44/14), and sources (22/04), averages around 54%. Three demographic variables, namely gender, citizenship, and place of residence, do not significantly affect students' familiarity with the concept of Guardianship of the Jurist. However, five demographic variables—marital status, age, educational level, place of study, and years of study—significantly impact students' familiarity. The level of familiarity of students with the core aspects of Imam Khomeini's ideology related to the Guardianship of the Jurist is excellent. Still, the familiarity level is weak for those aspects receiving limited attention.

This research examines the ethical politics in the Islamic system from the political perspective of Imam Khomeini. The research adopts a descriptive-analytical method, and the results indicate that in Imam Khomeini's ideology, divine politics is the only acceptable policy for governing society. As a religious politician, he attached particular importance to ethics and morality, considering them the backbone of social and individual development. He vigorously confronted moral decadence in political ethics, emphasizing the need for moral and spiritual elevation. Imam Khomeini's ethical politics not only sought to purify society from corruption but also aimed at establishing a just and moral government. He framed ethical politics as a solution to the challenges posed by Western modernity, Iranian constitutionalism, and particularly during World War II when Iran faced occupation and humiliation. His ethical politics, rooted in Islamic values, provided a comprehensive framework for addressing society's fixed and variable needs.

Political participation, as the effective intervention of people in political affairs, is one of the fundamental pillars of democratic systems. In Imam Khomeini’s Elevated Political Thought, no political-social structure has been accepted without the consent and will of the people. This research employs a documentary and library-based method and a content analysis and description approach. The objective is to find an answer to the question of how Imam Khomeini portrayed political participation and on what foundations he established it. The findings indicate that Imam Khomeini, by putting forth a monotheism-centric interpretation of existence, human, and society, and linking the world and the hereafter, considers the political-social system as a platform for the growth of human virtues and graces. He defines politics as the management of affairs and the education and guidance of people towards achieving worldly and otherworldly interests. The research leads to the conclusion that political participation is a duty and obligation that individuals are bound to fulfill. Every individual is obliged and responsible, to the extent of their ability, to establish the interests and benefits of society through their participation as a form of comprehensive worship. Participation, in any form necessary, should be carried out in the same manner.

Undoubtedly, the comprehension of any text, book, or written work necessitates specific scholarly prerequisites, encompassing proficiency in the language, familiarity with the cultural milieu, and an awareness of the historical context surrounding the text's inception and production. Disregarding these contextual conditions renders the comprehension of the text unattainable. This principle is equally applicable to the understanding of sacred texts and divine books, including the Holy Quran. This article endeavors to scrutinize a skepticism regarding Imam Khomeini's stance on Quranic interpretation, asserting a departure from the perspectives of the original and early Shiites. The skeptic posits that contemporary Shiites, particularly religious authorities and the founder of the Islamic Republic, have introduced innovations in Shiite beliefs and doctrines. Furthermore, the skeptic contends that present-day Shiite ideology is a construct stemming from their ideological inclinations and political maneuvers. In this article, employing a descriptive-analytical methodology, an investigation is conducted into the assertions found in Imam Khomeini’s writings to counter the skepticism raised by the critic. The research aims to demonstrate that the foundational tenets of early Shiite beliefs align with contemporary Shiism, considering the general approach of Shiites in interpreting the Quran through the Quran and the principles put forward by the Prophet (pbuh) and Ahl al-Bayt (as) in Quranic interpretation. The study underscores that the essential principles governing the interpretation of the Quran, as well as the qualifications of those eligible for interpretation, have remained unchangeable among Shiite scholars throughout history.

About the necessity and existence of the government, although there are different views among the thinkers, but most of the thinkers have decided on the necessity of the existence of the government in different ways. This necessity is also considered in the works and views of philosophers of transcendental wisdom, but regardless of what these philosophers have in common with other thinkers, most of the differences between these philosophers can be examined. The present article deals with the discussion about its dimensions and levels with the assumption that in the works of Mullah Sadra and Imam Khomeini, the necessity of the existence of the government has been emphasized and highlighted. Therefore, the present article believes that both thinkers emphasize the necessity of the government to maintain security. On the one hand, Imam Khomeini emphasizes more on justice and creating order in society and has mentioned the concrete aspects of the debate. On the other hand, Mulla Sadra discussed the more important issue of the necessity of the government. The main idea is that based on the views of two thinkers, systems are drawn that include local and foreign political, cultural and economic areas, and create a comprehensive view in the discussion that helps us in drawing the special tasks of the government in the new era. The article deals with this issue through a descriptive and analytical method and with the approach of political philosophy.

In a comparative analysis of the causes and contexts of different readings of the jurists of Najaf and Qom schools from the hadiths of Velayat-e-Faqih, four main factors are obtained, which are: 1. Textualism 2. Customary explanation of texts 3. Concrete ijtihad 4. Criteria of Sharia intentions in Qom school. 1. Central industry 2. Rational realization and multiplication of probabilities 3. Mathematical division 4. Lack of criterion of Sharia intentions in Najaf school. A case study of the hadiths of Velayat-e-Faqih shows that in the thought of Ayatollah Khoei school, these hadiths fail to prove the absolute authority of Velayat-e-Faqih.But the same narrations in the school of jurisprudence of Qom prove the leadership of the leadership for the jurist

The ways to achieve genuine wisdom have always been the focus of scholars and mystics of different religions, because man has a desire to become wise and perfect in all dimensions. Wisdom is an infallible and solid knowledge with a divine source, which is undoubtedly very attractive and tempting to achieve. The present research was aimed at extracting these solutions and reminding today's mankind of the right way to reach wisdom by emphasizing the views of Imam Khomeini in this regard. This research investigated this issue with the library method and the review of reliable sources. From Imam Khomeini's point of view, in order to achieve wisdom and become wise, one must first cultivate the soul. Imam Khomeini (may Allah bless him and grant him peace) has explained its method completely, then, one should prepare the ground for the appearance of wisdom and becoming a sage with solutions Undoubtedly, real knowledge and genuine wisdom are not possible without the care of the truth, but man's effort and knowing the exact way to reach the source of wisdom and applying it in his behavior and action will be effective and will finally bring him to his purpose.

The discussion of divine attributes, especially those of declaration, has always been an important and controversial topic. The three theories of anthropomorphism, ta`til and transcendentalism are the most important approaches to this discussion. In the meantime, using the doctrine of the personal unity of existence, the mystics made an agreement between anthropomorphism and transcendentalism. In this article, which is written in a descriptive-analytical way, the way in which tasnihati arba`ah denote the agreement between anthropomorphism and transcendentalism in the view of Allameh Tabataba'I and Imam Khomeini (r) has been described and it has been made clear that they have interpreted tasnihati arba`ah on the same basis. Of course, there is a difference between the two thinkers in the how of this denotation; so that both consider the position of tasbih as that of tanzih, the position of tahmid as showing that of tashbih, when expressing the position of Tahlil as unity of Divinity, the opinions of Allameh Tabatabai and Imam Khomeini are the same and it means that they have made an agreement between tashbih and tanzih. In expressing the position of takbir Allameh Tabatabaei considers takbir as referring to the position of absolute monotheism and personal unity. But Imam Khomeini considers it as a sign of such a position. But what is compatible with the legacy of Islamic mysticism is that the position of takbir is above the position of tasbih.

Al-Sururi movement is one of the Wahhabi currents that is established by Muhammad Surur in Saudi Arabia. This trend has strong critical views towards the Saudi rulers, just the opposite of Jami and governmental trend. Despite their objections to the Saudi ruler, the Sururi movement has a harsh view on Shiism, especially after the victory of the glorious Islamic revolution in Iran and establishment of a Shia government. Mohammad Surur in his works attacks the Shia and Grand Ayatollah Khomeini. It may seem that some famous Sururi features such as Salama al-awdah, Safar al-Hawali and … have a much more moderate view of Shiism and Iran. But according to the findings of this research, it became clear that these Neo-Sururi scholars, just like Mohammad Surur, have harsh views towards Shiism, Iran and Imam Khomeini. In this essay, we are going to examine the viewpoint if this Wahhabi trend towards Shiism and the Islamic Republic of Iran.

Dawood Qaisari is one of the famous mystics of the sixth century who has a great contribution in the development and growth of Ibn Arabi school. This book is undoubtedly one of the most prominent educational texts on theoretical mysticism, which testifies to the author's mastery in understanding and explaining the topics of Ibn Arabi's thought. The discussion of "unity of existence" is one of the important topics in this work, which is very interesting and has always been discussed by other mystics and thinkers of the Valley of Mysticism; For example, in the present era, Imam Khomeini, the founder of the Islamic Republic, who, although entering the world of politics, does not hide his devotion and interest in Ibn Arabi's thought and his works, and especially in the discussion of the unity of existence. In the works of Daud Qaisari and Imam Khomeini, both of which are influenced by the teachings of the Ibn Arabi school, we find that they have similar views and opinions on the unity of existence and its bills, which are worthy of attention. Similarities such as: the unity of personal intuition, the first determination, the status of oneness and unity, etc. Although at first Imam Khomeini disagreed in some cases,

By establishing and renovating the seminary of Qom, Ayatollah Haeri took a profound cultural action to strengthen the religion of Islam and the Ahl al-Bayt school. For 15 years, during the tumultuous period of the Reza Khan's dictatorship, he managed this emerging and holy theological field, enduring the overwhelming problems, well and in a worthy manner. With patience, tolerance, sufficiency and tact, he did his deep scientific and cultural work and trained hardworking and great students who were able to play a distinguished role in the political and social developments of the great and vast country of Iran. Among them were the great Ayatollahs: Seyed Sadr al-Din Sadr, Seyed Mohammad Taqi Khansari, Seyed Mohammad Hojjat, Seyed Mohammad Reza Golpayegani, Sheikh Mohammad Ali Araki, and especially Imam Khomeini. Imam Khomeini who was able to lead the glorious Islamic revolution until the final victory. During the Islamic revolution, the powerful seminary of Qom is considered one of the main factors of its victory.

The religious nature of the Islamic Republic system and the role and responsibility of the clergy (as an institution responsible for religion and guardian of Islamic rules and values) entails the necessity of the presence of the clergy in the political, social and administrative spheres. It has always been discussed and disputed from the past until today, and with the emergence of some problems and shortcomings, doubts have been raised about it. Therefore, re-reading the necessity of the political management of the clergy, drawing the needs and harms. A fair analysis of the presence of the clergy in the management fields during the life of the Islamic Republic shows that despite all the obstacles, shortcomings and enmities, the clergy, with the trust of the people and social capital, has been able to survive in various fluctuations and in the face of crises. If the clergy was not present in the political and social fields, perhaps the crises that could make any political system face a serious challenge and even the risk of collapse. Consequently, the transformation of the Islamic identity and the value of the system was not far from expectations.

Throughout the history of Shiism, the committed clergy have performed very important tasks in the direction of the intellectual and religious guidance of Muslims, including: fighting the domination of the enemies of Islam in various political and social dimensions, especially after the victory of the Islamic Revolution, which was much more sensitive. From the perspective of the founder of the Islamic Republic, Imam Khomeini, and the Supreme Leader of the Revolution, Ayatollah Khamenei, the main mission of the clergy is to maintain the revolutionary mood and defend the values of the Islamic Revolution. From the point of view of the leader of the revolution, revolutionism is one of the inherent and permanent features of the Islamic revolution. Therefore, the survival of the Islamic Republic system is also the result of the Islamic Revolution. Without maintaining the revolutionary mood, it is not possible to follow the values of the Islamic Revolution. Preservation of this important element will be possible only with the presence and pioneering of the committed clergy through sincere and continuous communication with the people, as well as vigilance against the conspiracies of the influential elements of the enemies of Islam and the revolution.