Imam Khomeini

Justice is the main Principle for macking a safe National/ International order. Because of it, author in this article identify and analyze different dimensions of Justice order. For this, author analyzed Two approaches – according Imam Khomeini's point of wieve: National order & Justice; and International order & Justice.At the first stage, this theory is baised on Adjustment of relation between Government & Citizens. In the Second Stage, is baised on Adjustment between States according Law and Power. Therefore, author shows us a new theory of International/ National Order which is baised on Adjustment – not power.

The idea of religious democracy as emerging from the thinking style of leaders of the Islamic republic, is going to create an ideal relationship between democracy and religion. The present paper will explain the religious democracy in the ideologies of leaders of the Islamic republic of Iran (Imam Khomeini and Ayatollah Khamenei), within three theoretical, principles and components of religious democracy, and practical realization principles of religious democracy areas. In the thoughts of Imam Khomeini and ayatollah Khamenei there is a firm link between religion and politics, and democracy originates from religion. Since democracy is in the length of God's leadership, and people have chosen religion as their democracy framework, the link between Islam and democracy materializes. The leaders of the Islamic republic believe in human dignity and in the role of public participation of all men and women in realization of democracy. For them, participation in elections and political issues is both, a right, and an obligation. Thus, it can be claimed that elections have a key position in the realization of democracy. In fact, even the protector of the Islamic juristics who in the thought of Shiism and during the absence of Imam Zaman is in charge of religious affairs is elected through the votes of the Constituent Assembly (who are elected by people). Therefore, in the thoughts of leaders of the Islamic republic there is a link between the components and bases of Islam and democracy.

Imam Khomeini’s political thought as the architect of the Islamic revolution had a great influence on the formation of the Islamic Republic of Iran’s foreign policy. What exists of his political thought also, is not out of the framework determined by Islam, a great part of which can be discussed within Shiites canon law. The main question in the present research is about the religious foundations of Imam’s political thought, the most important of which consists of “denial of domination of unbelievers upon believers”, “the principle of convocation to jihad”, “the principle of religious esteem”, and “commitment to international treaties” which will be discussed in this research.

The universality of Islamic teaching in fulfilling the needs of human life and managing human society have always been an interest of religious scholars and researchers. In this regard, preservation and expansion of Islam has preoccupied Ulama’s mind throughout the history. For this reason, the revival of Islamic values and thoughts has been recognized as a crucial issue for and a heavy burden on Muslim’s scholars. Imam Khomeini has achieved successes in continuance of the movement of religious revivalism, that other Islamic reformists have achieved less. Imam Khomeini is one of significant revivalists who led the Islamic revolution in Iran and consequently brought about changes in Muslim society and civilization. He proved that dignity and civilization of Muslims can be restored in the light of Islamic doctrine and its transcendental values. In this article, the researcher first attempts to discuss the concept of revivalism and its application in Islamic culture and the activities of some of contemporary Muslim revivalists comparatively. Finally, distinctive features of Imam Khomeini’s revivalism will be examined.

In this paper, it will be tried to explain the Quranic documents about anti-arrogance and support of Oppressed across the world according to Almizan interpretation, employing the text-based interpretation. Then it will be shown that these two principles have been focused and revived by Imam Khomeini. In fact it will be proved that Imam Khomeini has attempted to review the concepts of anti-arrogance and support of Oppressed across the world inspiring by the holy Quran, and has established them as two columns of his internal and foreign policy. Meanwhile it will be tried to study the concepts of anti-arrogance and support of Oppressed, their dimensions, their types, and their components according to Imam Khomeini’s viewpoint to show that the Quranic concept of anti-arrogance and support of Oppressed across the world is among the key components of his thoughts in the direction of realization of the universal government of Islam.

Imam Khomeini is the first jurist who put forth the necessity of establishment Islamic government in the Occultation era and significantly attempts to prove the need for administrative power to implement Islamic decrees. He invoked to the Holy Prophet method in establishing an Islamic state and the fact that the nature of Islamic laws that are universal and eternal by the aim of managing the society to achieve welfare, happiness, and perfection. He claimed that these divine laws are not restricted to the Holy Prophet’s era and they are not executable without an Islamic government with appropriate Islamic institutions and organizations to implement the divine laws in the Muslim society, which will be examined in the first part of this research. Finally, the questions, what are the features of Islamic government in comparison with other forms of government such as secular, liberal democracy, tyrannical, monarchy, and communist according to Imam Khomeini’s point of view will be investigated in the second section. One of the important features that distinguishes Islamic government from other forms of governments is the leadership that Imam Khomeini strongly attempts to prove its divine legitimacy and popular acceptance. He believes that the person, who wishes to be as the successor of the Holy Prophet (PBUH) and infallible Imams (AS), should appointed by Allah Almighty through the Holy Prophet and Imams (AS) and has to possess at least two qualifications, the knowledge of Islamic sciences, and the justice. Besides, he must have the general competencies of intelligence and administrative capability to govern the Islamic community. In Imam Khomeini’s opinion, if a person is the most knowledgeable in Religion Science, but fails to recognize the expedient of society or generally lacks in insight the social and political context and in decision-making power, this person is not Mujtahid in social and governance issues and cannot take the reigns of the community.

Understanding the causes of the backwardness of the Muslim World has been the subject of research in the late three decades. Although much research has been done on this subject, cultural causes have been neglected. This is while culture seems to play an important role in the economic and political development of countries. The cultural crisis is one of the fundamental problems of the Islamic world that has been reflected in most of Imam Khomeini's speeches. The purpose of this study is to investigate Imam Khomeini's view on the cultural challenges of Islamic states using the theory of crisis of Thomas A. Spragens. The findings of this article refer to cultural problems such as westernization, division, self-destruction, emotional-spiritual dependence and crisis of meaning and identity, political and economic instability, the intervention of foreign powers, etc.

The analysis of the relationship between the people and the government and their roles and positions in governance is an age-old issue, with each school of thought and consequently each thinker presenting a framework for it. The people's political approach to governance in the context of the theory of religious democracy is both a product of the discourse of the Islamic Revolution and the lived experience of the Islamic Republic of Iran. Considering the governance experience of these two main theories in Iran, comparing their perspectives is key to solving many problems. By employing a selected theoretical approach and using a descriptive-analytical method, the authors have concluded that while there is a common discourse and approach between Imam Khomeini and Ayatollah Khamenei, the theoretical development of this concept and the elaboration of its operational details are distinctive features of the Ayatollah Khamenei 's perspective on Imam Khomeini.

As one of the main goals of Iranian Islamic Revolution, achieving a modern Islamic civilization derived from Islamic rationality is faced with some challenges. As the most fundamental for an intellectual system, such intellectual challenged can be named “rationality”. On this basis, using attributional analysis type of the qualitative research method, this paper is to answer the following question: “Based on the Islamic revolution leaders’ viewpoints and at the regional level, which most fundamental intellectual challenge does the Islamic revolution face on its way for achieving its depicted high level goals, i.e., bringing up a modern Islamic civilization, and how could they be overcome? The findings indicate that “Takfiri rationality” is the most fundamental challenge at the regional level. Challenge gaps between Takfiri rationality and Shia rationality at the region can be worded as “adhering to texts versus narrations”, “opposing the reason“, “monotheism and accusing Islamic sects”, “believing in and relying on the Prophet companions’ fairness” as well as “opposing emulation”. Criticizing such a rationality, Shia rationality emphasized on “monotheism in Shia school of thought and being free of superstition”, “emphasizing on the necessity of empowering the Islamic revolution and the Islamic axis of resistance”, “the necessity of annihilating ISIS as the main promoter of Islamophobia all over the world”, “opposing any kind of violence and act of terrorism” as well as “denying whatsoever kind of dividing Islamic sects”. Hereupon, operational solutions for dealing with the challenge of Takfirism are proposed in three categories, namely intellectual-scientific, cultural, political and military-security.

In the wake of the social and scientific developments of the modern era in Europe, Muslim thinkers have been seeking a new method of ijtihad (independent reasoning) in order to adapt Islam to the changes of the time or to produce new Islamic jurisprudential rulings for the emerging social transformations. Attention to the objectives (Maqaṣid) of Shariʻah in ijtihad has been a way for the flourishing and dynamism of jurisprudence and providing appropriate responses to new issues. Attention to the objectives (Maqaṣid) of Shariʻah is more prominent in the views of jurists who have had a social and governmental approach to the religion of Islam. Imam Khomeini and Sayyid Muhammad Baqir Sadr are among these jurists. In this research, using the descriptive method and library data collection, the following questions have been addressed: ‘What position the objectives (Maqaṣid) of Shariʻah have in the thought of Imam Khomeini and Sadr?’ and ‘What are the differences and similarities with the views of Sunni jurists?’ The result indicated that Imam Khomeini has presented novel views with regard to the objectives (Maqaṣid) of Shariʻah, and his attention to the objectives of Shariʻah in the process of inference has been effective both in the expansion and deepening of jurisprudence. Sadr, too, based on definitive rational methods, seeks to find and uncover the ultimate goals of Shariʻah, and for this purpose, he distinguishes the objectives of Shariʻah from its aims. The common point between the views of Sunni jurists and Imam Khomeini and Sadr in enumerating the objectives of Shariʻah is the establishment of social justice and the preservation of the social system, and the difference is in the attention to the preservation of religion as one of the objectives of Shariʻah in the view of Shi'a jurists.