imam khomeini

The aim of this study is to explore the criterion for the hierarchy of human needs and the Islamic Revolution's response to these needs within the framework of transcendent wisdom (hikmat muta'aliyah), with emphasis on Imam Khomeini's viewpoint. This research is fundamental in nature, with data analysis conducted through qualitative methods. The study is based on the assumption that the framework for identifying and responding to human needs by the Islamic system born from the Islamic Revolution is realized based on transcendent wisdom. The results show that in transcendent wisdom, the different levels and stages of human souls are theorized according to the concept of substantial motion (harakah jawhariyyah) and categorized according to the hierarchy of human needs at the following levels: the animalistic level of humans, the human level, and the transcendent level of humans. The dimensions of human needs in transcendent wisdom encompass three areas: ethical, doctrinal, and jurisprudential, and are classified into material (animal), human, and transcendent levels.

 One of the proposed approaches for developing Islamic and indigenous humanities (human sciences) is by referring to the Holy Quran. This article explores the methodology of producing Quran-based humanities from the perspectives of Imam Khomeini and Ayatollah Khamenei. According to their views, at least three approaches can be inferred for the production of Quran-based humanities: the conventional basis, the comparative basis, and the transcendental basis. These approaches result in the creation of three corresponding models of humanities, which can be categorized as conventional humanities, comparative humanities, and transcendental Quran-based humanities. The starting point of transcendental Quran-based humanities is the acknowledgment of the Quran’s scientific authority and the pursuit of knowledge for the sake of God. This process is followed by applying the method of comparison, which involves assessing the current state of human beings and society through the lens of the Quran. By identifying strengths, weaknesses, and solutions according to the Quranic perspective, this method shows the path to achieving the desired state. It is through this process that the Quran integrates into the humanities. Both Imam Khomeini and Ayatollah Khamenei have introduced and applied this method in their works and speeches. This article uses the method of implication, as outlined in the science of logic, to present the views of the two imams (the two leaders of Islamic Revolution of Iran) on the development of Quran-based humanities.

The present study aims to examine the evolution of political thought among the clergy and seminaries and the capacity for political theorizing in the recent century. In this regard, the method of historical sociology has been employed. The research is based on the hypothesis that "the clergy, with the strategy of preserving the survival of the seminaries and avoiding politics, have shifted towards political thought and organizing the lives of people based on the theory of the Guardianship of the Islamic Jurist (Velayat-e Faqih)." The results showed that the evolution and transformation of political thought among the clergy and seminaries and their capacity for political theorizing in the recent century, indebted to the efforts of predecessors, including the institution of the seminary and the clergy of the 19th century, particularly two currents with two political theories: first, Mirza Shirazi with the theory of integrating Sharia with politics, and second, the theory of averting the greater evil by tolerating the lesser evil, in the form of Naeini's constitutional monarchy and alongside it Sheikh Fazlollah's constitutional monarchy with a religious framework, were able to sustain the political thought of the clergy in the 20th century. With the presentation of the theory of Velayat-e Faqih by Imam Khomeini, this evolution and transformation were showcased. Nevertheless, political theorizing among the clergy is still alive, as theories have been proposed in continuation of Imam Khomeini's theory of religious democracy. Although some theories have been compatible with it, they have aimed to complete it by emphasizing either the Islamic or the republican aspect. Others have had political theories in conflict with Imam Khomeini's theory, indicating that the evolution and transformation of political thought among the clergy have not reached a deadlock and are ongoing.

Within Imam Khomeini's political perspective and approach, some elements have deepened the method of ijtihad (jurisprudential reasoning) in seminaries at two levels: "subject comprehension" and "ruling comprehension." This research aims to identify the components of Imam Khomeini's political approach that have influenced the "conventional method of ijtihad." Utilizing an analytical-comparative method and a second-order perspective on the method of ijtihad, this study endeavors to dissect how his political thought relates to a "dynamic style of ijtihad" and to reflect on its consequences compared to the "Jawahiri method of ijtihad." The findings of the research indicate that the "political actions and duties," derived from the interpretation of "subjects" and "texts" through the "method of ijtihad," have undergone a shift in approach at the levels of texts and subjects of rulings. Imam Khomeini's social, governmental, and systematic approach led to a transformation in the understanding of subjects and texts from an individual, abstract, and static sphere to the realm of political-social and governmental action. Ultimately, this shift elevated the ijtihad method in seminaries from a "static" state to a "dynamic" one.

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.

Purposeful interpretation, or interpretation with a purposeful approach, is a new approach in the field of exegetical studies, which, along with the concern to meet the needs of the day, also emphasizes on paying attention to the author's intention as one of the most important elements of understanding the religious text. The need to pay attention to this issue occurs when, despite the age and density of the interpretive tradition based on the intentionality of meaning, many emerging interpretive theories seriously oppose the centrality of the author's intention and insist on the independence of the text and its meaning from the author. In the contemporary era, Imam Khomeini and Allameh Tabatabaei are two commentators and thinkers who have specially and distinctly paid attention to the objective approach in understanding religion and especially the Holy Qur'an and emphasized the need to return to this important principle. The authors of this article aim to analyze and analyze the most important manifestations of the purposeful approach in their interpretive thoughts, while rereading the interpretative opinions of these two contemporary thinkers and studying them with a descriptive-analytical method. Based on the results of this research, the most important reflection of the purposeful approach in interpretation can be seen in the attention of these two commentators to the interpretation of the verses of the Qur'an based on the general purpose of the Holy Qur'an. Based on this approach, paying attention to the general purpose of each chapter of the Holy Qur'an and looking for the purpose in each context, as a method of understanding the verses of the Holy Qur'an, is considered legitimate, in parallel with the independent interpretation of the verses outside the context in the light of the general purpose.

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.

Zakat aims to establish justice in society and holds great importance to the extent that sending prophets and revealing books was solely for this purpose. The Holy Quran has emphasized zakat significantly, often mentioning it alongside prayer. The main problem is that if individual zakat payments continue to be made to various jurists or beneficiaries as was customary before the establishment of an Islamic government, it leads to fragmentation and parallel zakat contributions that do not adequately serve to alleviate poverty or achieve justice. This article examines the clear implications in the context of verses concerning the obligation of zakat by studying library sources using a descriptive analysis approach. Based on some mentioned categories for zakat expenditure in these verses, it argues that it is only reasonable for zakat to be managed under an Islamic government. The practice established by the Prophet and the infallible Imams (peace be upon them) involved compelling people to pay zakat through sending tax collectors or agents to various regions for collection; thus, zakat is essentially a budget controlled by the ruler. Imam Khomeini argued that a jurist has greater insight than others regarding the allocation of zakat resources, making it preferable for zakat to be directed to him during the period of occultation. If a jurist governs an Islamic state, zakat should not be sent elsewhere due to his comprehensive understanding compared to other jurists. Therefore, zakat has governmental significance, and an Islamic government can compel its citizens to pay zakat.

According to the orders of the Imams of the Revolution, the youth are the capitals and future builders of the country and the Islamic Revolution. Therefore, their Islamic-Iranian education is very important. A revolutionary young believer has characteristics such as: self-aware and God-aware, enjoining what is good and forbidding what is bad, orderly and waiting, and the effective factors in the education of such a young person are: family, school, university and seminary, media, social environment and expectation The emergence and harms that threaten the revolutionary youth are: turning your back on the revolution, despair, excesses, enemy influence and being a negative revolutionary. Considering the statements of the Imams of the revolution and the fact that the government is the Islamic Republic and the young people consider the clerics to be the representative of Islam, it should be said that the most important factor in the education of young believers in the revolution is the seminary and the clerics

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 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.

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.

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.