Imam Khomeini

Hz. Muhammet'in vefatından sonra İslam toplumuna kimin liderlik edeceği sorunu Hz Ebubekir, Hz Ömer ve Hz Osman'ın farklı usullerle halife seçilmesiyle ciddi bir krize dönüşmeden çözüldü. Ancak Hz Osman döneminde, kendi ailesi ve arkadaşları ile fetihlerden elde edilen zenginliğin ve diğer kazançların adil bir şekilde paylaşılmadığına inananlar arasında bir bölünme yaşandı. Hz Osman'ın adaletsiz ve kayırmacı politika izlediğini düşünen muhalifler, silahlanarak başkent Medine'yi işgal ettiler. Halifeyi bir süre ev hapsinde tuttuktan sonra öldürdüler. İsyancılar daha sonra Medine halkına baskı yaparak Hz Ali'yi halife seçtirdiler. Hz Osman'ın meşru bir halife olduğunu ve haksız yere öldürüldüğünü düşünenler, öncelikli işin katillerin cezalandırılması olduğunu ileri sürerek Hz Ali'nin halifeliğini kabul etmediler. Ordu tertipleyerek Hz. Ali'ye karşı isyan ettiler. Hz Ali, Peygamberin eşi Aişe, sahabenin önde gelenlerinden Talha ve Zübeyr'in liderlik ettiği bu isyancıları Basra yakınlarında yenilgiye uğrattı. Diğer bir muhalif Hz Osman'ın akrabası ve Şam valisi Muaviye ile Sıffin'de karşı karşıya geldi. Savaşı kaybetmek üzere olan Muaviye anlaşmazlığın çözümü için aralarında hakem tayin edilmesi konusunda Hz Ali'yi ikna etti. Fakat Hz Ali taraftarlarından bir grup bu anlaşmayı tanımadı. Hariciler olarak adlandırılan bu grup Hz Ali'yi savaşı bırakıp kendi hakkı olanı insanların hakemliğine bırakmakla suçlayarak kendi halifelerini seçtiler. Hz Ali Harici bir suikastçi tarafından öldürüldü; büyük oğlu Hasan ise Muaviye ile anlaşarak halifelik iddiasından vaz geçti. Böylece Emevi Halifeliği başlamış oldu. İslam toplumunda -bir tür-birlik sağlandı. 1

Artikel ini mencakup secara padat dan ringkas peristiwa pembaharuan Islam di Iran, akibat dari kekejaman otoriter yang dilakukan oleh dinasti Syah Pahlevi, selain membuat mundurnya Islam di rezim ini juga secara perlahan menghilangkan kebudayaan dan agama (Islam) dalam kehidupan masyarakat Iran. Revolusi yang terjadi pada 1979 adalah sebagai awalan baru bagi Iran dan Islam di dunia Imam Ayyatullah Khomeini hadir dengan gagasan Waliyatul Faqih/Fiqh, dimana dalam perumusan dan konsep pemerntahan dan kenegeraan yang berdasarkan asas Islam sebagai pondasi dasar dalam berpolitik untuk menyelesaikan masalah social secara luas Kata Kunci : Revolusi, Iran, dan Islam

Ahmad al-Katib is an Iraqi Shiʿi dissident intellectual and an interesting
voice in the religious, intellectual, social and political discourse of the Shiʿite world today. He is a fairly well-known figure in Shiʿite circles but
is virtually unknown to western academic research. This paper examines
al-Katib’s life and writings and attempts to understand how a devout Shiʿi came to question the axioms upon which he was educated and raised. The doctrine of the Rule of the Jurisprudent is discussed, the criticism of it reviewed and al-Katib’s claims for it are evaluated. The ecumenical dialogue between Shiʿa and Sunna in al-Katib’s writings is discussed and the theoretical and practical aspects of his approach are reviewed. This will be followed by a discussion of al-Katib’s “Shi’ite Manifesto”, and an examination of the problems in al-Katib’s thought.

In 1979 Iran, the establishment of a durable Islamic state system demanded the utilitarian use of Ayatollah Khomeini's charismatic appeal with references to messianic sensitivities. However, to fulfil his own concepts of an ideal Islamic state, Khomeini had to remain an ordinary human being and nothing more than the hero of the revolution. In my paper I shall illustrate the complexity of the interrelations and transitions between the macro level of system behaviour and the micro level of individual action by dint of the depiction of a widely known episode of late 1978 in which it is said that the believer would be able to see Khomeini’s face in the moon, and the Ayatollah’s later refusal of this ‘natural phenomenon’. After depicting this episode through references in several autobiographical accounts as well as contemporary newspaper articles, its interpretation has to be read against the background of the meaning of symbols in the Iranian-Shi’ite community. In doing so, the analysis of Ayatollah Khomeini’s deeds and words will show that he deliberately relinquished the claim to be sent by God, as offered to him by the people of Iran. Further, it will be shown that shortly after his return to Iran, he was zealous in building up a legitimation which invoked notions of rational-legal authority in a Weberian sense. In doing so, Khomeini presented himself as acting as the sovereign on the authority of the people, hence, as being the hero of the people’s struggle and the leader of the community – and not being sent from God, or representing an aloof saint reflected in the moon.

burada yalan, arsızlık ve riyakarlığın devi oturmuş tüm yol ağızlarında uyanmanın aydınlık sabahından bir ışık görmüyorum gökyüzünün karanlığında 2 ÖZET İran'da kadınlar monarşi yönetiminden İslam Cumhuriyeti'ne geçiş sürecinde önemli roller üstlenmişlerdir. Kadınlara tanınan haklar ve tanınmayan haklar, siyasi olaylarla ilgili olduğu kadar Şii ruhban sınıfının tepkisiyle de ilgilidir. Kadın hareketlerinin en etkili olduğu ve mücadelelerinin bitmediği süreçler bu çalışmada açıklanmıştır. Şiiliğin çıkış noktası ve İslamda kadının yerini genel çerçevesi ile anlatan giriş kısmı dışında, devrim öncesi, özellikle Kaçar Hanedanlığı ve Pehlevi Hanedanlığı dönemleri kadına verilen haklar ve Devrim sırasında kadın hareketleri incelenmiştir. Bunlara ek olarak devrimci ideolog diyeceğimiz, Ali Şeriati, Ayetuallah Humeyni ve Murtaza Mutahhari gibi isimlerin kadın hakkında ki düşünceleri anlatılmıştır. İran tarihinin önemli alanını oluşturan kadınlar, çalışmanın ana konusu halini almıştır.

Arab royalties have never seen themselves below Islam and God’s authority but rather always saw It as a tool. Since the first monarchy in Islam, as established by Muwaiyah and Yazid by usurpation and massacre, Islam came to be under the firm grip of tyrannical royalties. Over a long period, the Muslim Arab monarchies resulted in the reemergence of the tribalistic leadership in Prophetic Arabia known as Sheikhdom which has also maintained the core features of royalty. Colonial European powers supported the royalties and their respective Arab jurisdictions creating modern gulf states. So modern Arab states of Gulf thus in no way represent an Islamic creation neither in maps nor in political structure but Islam remains as a symbol. Arab royalties being a product of European colonialism and current American neocolonialism have acquired an unIslamic western psychology more than an Islamic one. Of course, no western political academic will study these royalties in this perspective because it does not suit their interests, but it is paramount for Muslims to understand the misguidance of their rulers. This psychological unfiltered unchecked western inclination can be seen in their personal lives, in their spending, economic, foreign and cultural policies. The following discussions will focus on their westernized psychology and how this has been destroying Islam and Muslim Islamic development.

Modern Iran: Caliphs, Kings, and Jurisprudents explores the changes in Iranian identity that have taken place in ancient, medieval, and contemporary times. Students learn how this identity has been transformed from an abstract Zoroastrian order into a vibrant Shi'ite creed rooted in ancestor worship.
Readers learn about the earliest stages of Iran's development, including the Rashidun Caliphs, the Umayyads, and the Abbasids. They study the impact of the Mongols, Safavids, and Qajars. Later chapters discuss the rise of the Pahlavis, Islamic Iran, and the rule of the jurisprudents. The book concludes with a consideration of what lies ahead for modern Iran, as well as a comprehensive summing up of Iranian identity.
Detailed and comprehensive, Modern Iran is well-suited to courses in Islamic studies, particularly Shi'ite Islam, Iranian studies, and Iranian culture and identity. With its clear commitment to placing Iran in appropriate and accessible historical and cultural contexts, the book is also an excellent supplemental text for classes on Iran and the west.

The Iranian Revolution was one of the most important events to take place in the Middle East within the past fifty years. The revolution completely transformed one of the region’s largest and most influential countries, and had far-reaching implications for both Iran’s neighbors as well as the world at large. From its earliest post-revolutionary years, scholars and analysts have regularly puzzled over the Islamic Republic, its consequences for Iranian society and history, and its direction and evolution. Today, more than thirty years of the revolution, the resilience of the Islamic Republic has been clearly demonstrated. The thirtieth anniversary has also highlighted the fact that there is a critical need for a more nuanced understanding of the regime’s endurance, and for in-depth scrutiny of the multi-faceted nature of contemporary Iranian society.

The foundations of The International System portion and its convergence and divergence in Interactionism discourse against the Dominating System

مبانی تقسیم بندی نظام بین الملل و هم‌گرایی ها و واگرایی های آن در گفتمان تعامل گرایی ضدنظام سلطه

Abstract:
Imam Khomeini's foreign policy discourse, in spite of having confident strategic and diplomatic bases, is commonly ideological and creed-related. The Revolutional Islam forms his discourse center. The foreign policy discourse of the Islamic Revolution founder is based on ridging between the self and the other. In this othering logic, the International System is divided in two domains of the suppressor and the suppressed. From the writers' viewpoint, Ayatollah Khamenei's foreign policy discourse is the logical continuation of Imam Khomeini's discourse in an evolutional atmosphere. The special internal, regional and International conditions and the personal traits of Ayatollah Khamenei have moved him towards forming a more pragmatic reading in the framework of interactionism discourse against the Dominating System. The extract of Iran's post-revolutionary foreign policy and the three notions of Revolutionary Islam, National security and National interests in it, are articulated besides each other in differing proportions. In this logic, the two blocs of the dominator and the dominated are placed in front of each other and the identity-other, difference-logic- equivalence chain make the international system meaningful. This article after scheming the interactionism discourse against the dominating system makes the bases of the world division and its divergences and convergences prominent by surveying the two concepts of Identity and otherness and chain of equivalence and the difference logic.

Key words:
Identity and otherness, Difference Logic, Chain of equivalence, The foreign policy of The I.R. of Iran, Ayatollah Khamenei.

The reflection of Imam Khomeini and Ayatollah Khamenei's outlook on social matters in various dimensions, in addition to internal developments, causes regional changes in Muslim countries, especially in West Asia, in different social strata. One clear example is the influence this outlook has had on Muslims for reviving the Muslim identity of Palestine. In this article, the views of Imam Khomeini and the Ayatollah Khamenei on the revival of the Islamic identity of Palestine in the new world geometry are examined and analyzed. The findings of the study indicate that in the school of thought of the Imam and the leadership, the precondition for the realization of a single nation of Islam is the revival of the Islamic identity of Muslims. Palestine, as the heart of the Muslim countries, is crusial in order to preserve and revive the Islamic identity of the countries in the region. One of the important components for maintaining the Islamic identity is to create union among Muslims in regard to the multiple spiritual, material, geographical and defense and resistance capacities in support of the revival of the Islamic identity of Palestine. In the meantime, Islamic Iran, based on the views of the leaders of the Islamic Revolution is a forerunner in this important movement by innovating support methods and using all capacities, especially the capacities of the Muslim Ummah, has become a platform for awareness and resistance .and inspired Palestinians towards their identity in social developments in the New World Geometry.

The Islamic Republic of Iran is the only state which is run fully on Islamic Law. Islamic law is the law which is from Quran and Prophet of Islam. There are no other primary sources of Islam. All secondary sources must be subservient to the primary sources. Islamic republic of Iran is the only Islamic country in the world and a model for all Muslim countries. Iran is a case study, a model for all Muslim countries to follow, study, and by which Islamic system can be further developed.

This article was published in 2004 in International Journal of Shīʿī Studies, Volume 2, Number 1; pp. 121-158 (the pdf wrongly states 2003). It presents an introduction to the philosopher-mystic Mīrzā Muḥammad ʿAlī Šāhʾābādī (d. 1944), the teacher of and perhaps the single most important influence upon Imam Ruhullah Khumayni (d. 1989). Touched upon are his connections to Ibn ʿArabi,  Mullā Sadrā Shīrāzī, as well as Shaykh Ahmad al-Ahsāʾī. The latter theme is in need of further development.

Following this introduction, we present a *draft* selection from our critical edition of one of the Mirza's treatises: Al-Qurʾān wa ãl-ʿItraḧ (The Qurʾān and the Progeny).

It is our intention to return to this theme, and to finally complete and publish our critical edition of the full Rašaḥātu ãl-Biḥār. InshaaAllah.

Examining the dimensions of personality of political leaders, who have contributed to great historical developments and international equations and have created political systems, reinforces the hypothesis that a multidimensional study of their personality and behavioral model leads us to important conclusions about the root causes of the development of this personality or system. Also it has a significant role in the dynamics of the intellectual and political roots of the systems, according to which the efficiency of the systems can be strengthened. Imam Khomeini is known as the founder of a new political system in Iran as well as a prominent Shiite jurist, who has deep philosophical, mystical and political ideas, which led to the formation of the Islamic Revolution. Therefore, recognizing the dimensions of Imam Khomeini's personality by analyzing his insight and conduct, in addition to helping us to understand his thoughts more accurately, can provide the frameworks and reveal the components of progress and development of this system so that it can be a model for the efficiency of political systems, especially the system of the Islamic Republic of Iran. For this purpose, in analyzing Imam Khomeini's thoughts, we will use the views of the Ayatollah Khamenei as the leader of the Islamic Republic of Iran and the analyst of Imam Khomeini's thoughts and opinions. This research will answer these questions analytically and descriptively. What are the insights and behavioral characteristics of Imam Khomeini and what is its impact on the progress of the Islamic Republic? What effect does the need to re-read the dimensions of Imam Khomeini's personality have on Iran's influence and authority at the national and international level, and what is its role in building Islamic civilization? According to the research findings, the progress of the Islamic Revolution of Iran as a variable has been influenced by the vision and behavioral dimensions of Imam Khomeini.

In this research, the author aims to compare the leadership of Imam Rahel and the Supreme Leader based on kery walk model in responding to the nature of these leadership models with a descriptive-analytical method. Is ; The research findings show that Imam Rahel's leadership pattern is similar to that of Ayatollah Ali Khamenei; the results suggest that the two models share similar ideals in the system of thought, since both models are based on monotheistic principles and from the system. Islamic thought becomes Asharq While the models are different at the scene, Imam Rahel's leadership is modeled on the divine motivation, orbital duty, and democracy with soft leadership, but Ayatollah Khamenei's leadership is a combination of intelligent spiritual leadership. Soft and hard leadership is a model that has succeeded in current international conditions, so the overall result shows that the Supreme Leader's model has the dimensions, components, and soft leadership qualities that are based on Imam Rahel's leadership model. Leadership is soft, distinct.

1979’daki İran Devrimi, dünyanın en eski monarşilerinden birini yıktı ve
onun harabeleri üzerine Velâyet-i Fakîh doktrinine(Fakîh’in Vesâyeti)
dayanan bir teokratik cumhuriyet kurdu. Ayetullah Ruhullah Musevi
Humeynî’nin yönetiminde (1979-89) Velâyet-i Fakîh kurumu, yeni
düzenin ayrılmaz bir parçası, siyasi ve dini otoritenin temel kaynağı idi.
Son söz Humeynî’nindi. Humeynî’nin 1989’da ölümü üzerine, Ehl-i Hibre, Ayetullah Ali Hamaney’i Fakîh olarak seçti. Gözden geçirilen 1989 Anayasası’nda Fakîh’in yetkisi çok arttırılmışsa da, Velâyet-i Fakîh kurumu artık, İslâm Cumhuriyeti’nde dini otoritenin başlıca kaynağı olmadığı gibi onun en güçlü organı da değildir. Acaba bu değişimin sebepleri ve sonuçları nelerdir?
Bu makalenin ana tezi, Velâyet-i Fakîh’teki değişimin birbiriyle ilgili iki
olguyu yansıtmasıdır: İslâm Devrimi’nin sağlamlaştırma safhasından
yeniden inşa safhasına geçiş ve devletin İran siyaset sahnesinde baş aktör olarak yeniden ortaya çıkarılması.
The Iranian Revolution of 1979 demolished one of theworld’s oldest
monarchies and built upon its ruins a theocratic republic founded on the
Velayat-e Faqih doctrine (the Guardianship of the Jurisconsult). Under the rule of Ayatollah Ruhollah Mussavi Khomeini (1979-89), the institution of Velayat-e Faqih was the heart and soul of the new order and the ultimate source of political and religious authority. His was the last word. Upon Khomeini’s death in June 1989, the Assembly of Experts elected Ayatollah Ali Khamenei as the Faqih. Even though the Faqih’s already sweeping powers were increased in the revised Constitution of 1989, the institution of the Velayat-e Faqih is no longer the leading source of religious authority in the Islamic Republic and arguably, not even its most powerful organ. What are the causes and consequences of this transformation?
The central thesis of this paper is that the transformation in the Velayat-e
Faqih reflects two interrelated phenomena: the transition from the
consolidation phase to the reconstruction of phase of the Islamic
Revolution, and emergence of the state as the central player on the Iranian political scene.

Perfect Man is the most important topic in theoretical gnosis discussions, after monotheism. Mystics have propounded many useful points about Perfect Man, and they have considered different angles of that. Hence, this paper observes and analyzes the theoretical aspect of Perfect Man, laying stress on the opinions of Sheikh Akbar and Imam Khomeini.
Ibn `Arabi`s weltanschauung is based upon two things: Almighty Allah and Perfect Man. He invented the term of “Perfect Man”, and he was the first person who used this term in Islamic Gnosticism in his books: Al- Futuhat al- Makkiyah and Fusus al- Hikam.
Imam Khomeini profoundly has discussed about Perfect Man, and has highlighted it in many of his writings. Although the theory of Perfect Man is stated in his different writings, dispersedly; but assembling them gives valuable information about the issue.
From mystics` point of view, Perfect Man is perfect from of God, and a manifestation of His Names and Attributes. Perfect Man is a mediator between Almighty Allah and His creature being. God`s perpetual blessing receives world and people by Perfect Man, and it is the reason of their existence.
Key words: Perfect Man, guardian, extending existence, Ibn Arabi, Imam Khomeini.

Para orang tua mempunyai kewajiban dalam mengasuh anak-anaknya dengan tujuan jelas sebagai kader bangsa yang cinta agama dan cinta negara. Seperti di dalam keluarga maka dalam bernegara pun pemerintah memegang kewajiban penuh untuk melestarikan semangat cinta tanah air yang tak boleh padam. Keberlangsungan hidup bernegara merupakan kesatuan seimbang lintas generasi di saat yang tua memberi pedoman dan yang muda mengambil langkah dan mencipta perubahan. Dalam tulisan ini akan diungkap beberapa tokoh revolusioner dari Timur Tengah yang bisa dijadikan role model dalam membangun semangat cinta tanah air.
Ayatollah Ruhullah Khomeini (Lahir 1902) yang dikenal sebagai Rahbar atau pemimpin tertinggi Revolusi Islam Iran bisa diambil menjadi contoh tentang pemimpin yang mengutamakan ilmu pengetahuan.  Tidaklah mengherankan kalau nantinya Ayatollah Ruhullah Khomeini terkenal dengan kesuksesannya menggulingkan pemerintahan Shah Mohammad Reza Pahlevi yang despotik dan didukung oleh negara-negara Barat. Ia  bukan saja inspirasi bagi Iran tapi juga bagi dunia. ia membuktikan loyalitasnya kepada Iran yang dirongrong oleh gangguan Barat.

Political legitimacy is one of the basic and major concepts of political science especially political thought. Different views of the meaning and the concept of political legitimacy go back to the roots of political legitimacy. In this article by using a comparative style, the author will attempt to compare the concept of political legitimacy in Imam Khomeini and Jurgen Habermas's thoughts. Imam Khomeini and Jurgen Habermas have their special definitions for the concept of political legitimacy which are not similar to one another. Imam Khomeini's thought was based on religious ideas in terms of the Quran, while Habermas's thought has been shaped in western cultures which criticize the contemporary capitalist society. It is no wonder that in some cases they have common views which are the subject of this article.