Ayatollah Khamenei

The Islamic Republic of Iran, as an Islamic and independent country on the original ideology of Islam, announced freedom of political parties within the Constitution (Act, 26). After the Islamic Revolution victory in 1979, two main political fronts formed, "Principlism Front and Reformism Front." Reformism seems a challenging issue to the Iranian nation as it may appear adopted on the Western ideology. The present study aimed to remove any ambiguity on this issue to help politicians, scholars, and ordinary people. To this aim, the following question should answer: what are Ayatollah Khamenei's criteria for Reformism in Iran? Moreover, the research hypothesis was that Ayatollah Khamenei approves of Reformism in Iran based on some defined criteria. For the analysis, the political thoughts of Ayatollah Khamenei were recorded as written texts which contained the word Reformism and selected and obtained from the following official Website. The collected documents analyzed through Discourse Analysis to elicit and specify the criteria for Reformism in Iran. The results indicated that: Reformism is essential and required, and has to implement in the country; Reformism should be value directed and comply with principles of Islam and the Revolution; the exact definition of Reformism is needed to specify the goals; the Reformism should be organized and controlled from a powerful and aware center according to Constitution foundation; comprehensiveness and concordance, reforms have to implement in all areas in the society synchronically; a tolerable and influential center should control the Reformism to avoid immethodically, and the structure of the Constitution has to protect in Reformism issues.

The proximity of Islamic schools with the emergence of Islamic extremist currents has become a significant concern for Muslim thinkers. It has doubled the need for approximation and intra-religious dialogue. From a historical and institutional view, Iran and Egypt are the institutional pioneers of approximation among Islamic countries. Since the early 1942s, they have developed their activities in various formats based on the views approximation of the two sects’ religious scholars. The two countries' intellectual, political, and cultural atmosphere and a sense of leadership for the Islamic world in Egypt and Iran have been the largest producers of thought in the Islamic field. It was a significant factor in theory-making and pragmatism in this field. The main question is ‘How can the prominent meanings in the institutional network of schools proximity in the Islamic world and contemporary Iran be explained from an institutional and policy-making perspective?’. The results indicated that after the developments leading to secularism in Egypt, Iran became the only pillar of approximation among Islamic countries. After the Islamic Revolution of 1979, by emphasising the issue of Palestine, Hajj and the formation of a single nation, to guide domestic and transnational audiences by highlighting religious affinities in the geography of Islam and Muslims guide to religious coexistence. The second phase statement of the revolution is the most innovative manifestation of the institutional approximation strategy that Ayatollah Khamenei, emphasising trans-ethnic, trans-religious and transnational themes, has presented his institutionalist reading as a "Comprehensive Approximation" using previous historical experiences.

The concept of monotheistic (tawḥīdi) society is in fact a reflection of the economic and political dimensions derived from the cultural-epistemological dimensions derived from the social and objective interpretation of monotheism. This concept was a response to the lack of research on the social characteristics of Islamic monotheism, which was analyzed by contemporary Muslim thinkers in the context of the domination and military and intellectual invasion of foreign colonialism and the deviation of Islamic societies. Ayatollah Khamenei (1939) was one of these thinkers who had focused on this concept before the Islamic Revolution until now, and the purpose of this article is to address this concept in his mind. Therefore, the body of research is divided into three parts and with a library, documentary and analytical method, in the first part epistemological and theoretical indicators, in the second part to economic dimensions and in the third part to the political characteristics of the monotheistic society are discussed. In this regard, in the first part, concepts such as the high importance of monotheism in Islamic thought, monotheistic worldview and ontology are introduced. The second part deals with issues such as a monotheistic society without class differences, economic justice and the elimination of poverty. In the third part, Ayatollah Khamenei discusses issues such as the role of monotheism in human freedom, the role of monotheism in denying ungodly governments and proving Islamic rule and foreign policy in a monotheistic society.

Development and progress as a complex concept based on a process have various dimensions and levels usually studied in economic, political, social, and cultural development. Political development is one of the essential dimensions and indicators critical in theories and approaches to development in schools of thought and political sociology studies. While defining and clarifying the concept of "Political Excellence" and recognising the differences between it and the idea of "Political Development" and introducing the indicators of this exploratory concept, the present article examines them in terms of content from Ayatollah Khamenei's perspective. The main question is about the place of political excellence idea and progress in Ayatollah Khamenei's political thought. In response, it should be said that in his view, political excellence will be achieved by considering local conditions and domestic equipment, which is a new viewpoint and an acceptable model to replace with the concept of Western political development. Explaining the concept of political excellence, while considering the Western models of development unsuccessful, emphasising the indigenous Iranian-Islamic model of progress, he expressed seven signs and indicators for the desired model of political excellence and improvement, some of which, such as struggle, the spirit of risk-taking and discipline, the foundations of Islamic epistemology and attention to the two dimensions of human [body and soul], are the prelude to excellence and progress, and others, such as ensuring the independence of the country, producing the science and realising the social justice, is the result of excellence and improvement. In explaining the manifestations of political excellence and progress, he also expresses characteristics of the people such as awareness and insight, participation and presence in scenes and elections, and public monitoring and unity. 

Undoubtedly, Qur'anic propositions - as a decisive document of Islam - are linked to the lives of individuals in society. Throughout history, Islamic thinkers have turned to the Qur'an according to the needs of society and individuals. Social interpretation is one of the most important interpretive approaches. The present study explains Ayatollah Khamenei's interpretive thoughts in the book Outline of Islamic Thoughts in the Qur'an on the subject of Wilayah. His remarks are important because they are considered as a prelude to the Alawite rule in the Islamic system and an explanation of the policy of the Muslim community. This book contains a collection of his lectures in 1353 in Mashhad, which have interpreted some verses of doctrinal concepts. Accordingly, with a descriptive-analytical method and based on library data, this research intends to investigate the issue as much as possible. Using simple language and examples of all comprehension, asking questions with questions, avoiding extensive literary, jurisprudential and theological discussions, emphasizing the guidance of the Qur'an and emphasizing the needs of society, learning from history, using narrations and poetry, among other approaches. Undoubtedly, Qur'anic propositions - as a decisive document of Islam - are linked to the lives of individuals in society. Throughout history, Islamic thinkers have turned to the Qur'an according to the needs of society and individuals. Social interpretation is one of the most important interpretive approaches. The presentm communityhamenei's interpretive thoughts in the book Outline of Islamic Thoughts in the Qur'an on

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.

La culture du hijab est depuis longtemps l'un des symboles religieux importants visant, selon les diverses religions et elle est un principe qui tire ses origines dans les textes religieux, à préserver la dignité et la personnalité des femmes et l’intimité familiale. L'importance de la question du hijab est telle qu'en plus d'élever le statut de la femme dans les affaires personnelles et sociales, elle joue un rôle important dans le contrôle des instincts sexuels et dans la prévention de l’affaiblissement de l’institution familiale et de la progression de la corruption sociale. C'est pourquoi, en raison du rôle précieux du hijab et de la chasteté, l'arrogance du monde et l’occident en général, cherchent à remplacer et à promouvoir la culture de la nudité et de l’anti-hijab sous prétexte de liberté et de droits de la femme. Le présent article vise à expliquer et à prouver les effets positifs du hijab par une méthode descriptive et analytique, tout en recueillant les déclarations de l'ayatollah Khamenei ainsi que des preuves religieuses et scientifiques y afférentes, afin de pouvoir expliquer le choix rationnel et réfléchi du port du et réfuter le battage médiatique sur la soumission de la femme et l’imposition irrationnelle et injustifiée du port de voile. Selon l’auteur du présent article, l’Ayatollah Khamenei considère le hijab comme une valeur morale cruciale et conforme à la nature humaine, faisant obstacle à la dépravation des mœurs et limitant une mixité sans condition entre hommes et femmes dans la société. Il estime également que la racine de l’opposition occidentale contre la culture du hijab réside dans une volonté d’étendre une culture décadente, vulgaire et perverse dans le monde entier, l’objectification sexuelle de la femme, réduite au statut de simple instrument sexuel et dans un désir d’assurer sa domination culturelle dans le but de déstructurer les croyances religieuses et culturelles traditionnelles des gens. Aussi, en énumérant les bienfaits et avantages du hijab et de la chasteté ; notamment « la sécurité des hommes et des femmes », « le respect de la dignité et de l'identité des femmes », « le contrôle des instincts sexuels » et « le renforcement de l’institution famille », il souligne la nécessité de s’opposer à la culture dégradante de l’Occident qui promeut l’exhibition de la nudité féminine et la perversité de la société ainsi qu’aux propos tordus et indigestes des occidentalisés.

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.