Studying the Concepts
The Concept of Freedom in the View of Ayatollah Khamenei
Literally, freedom means emancipation, being anti-slavery, the power of doing an action and not doing it, and the power of choice. The negative freedom (emancipation and lack of hindrance), positive freedom (being independent), and the lack of the existence of any obstacle for a person in the way of achieving his goals are among the idiomatic definitions of freedom based on the negative and positive perceptions. According to the author, the concept of freedom is constructivist, and the definitions of such concepts are also presented by a construct. One of the features of the constructivist view of the concept of freedom is that any school can create the structure of freedom concerning its system of cultures and values.
Thus, among the definitions provided for freedom, only this definition of is accepted that: “ the lack of hindrance to one’s doing or possessing something”, and through a constructivist approach it is expressed as: the lack of “B” (hindrance) for “A” (subject) to achieve “C” (doing “C” or having “C”). This definition, in addition to adapting to the two positive and negative perceptions of freedom, is closer to the Islamic perception of freedom (the transcendental freedom) because it contains the variant of achieving a goal (to reach ‘C’). Because in the definition of transcendent freedom, the aspect of having a goal, is a key element, and the freedom of the individual and society is accepted only if it is harmonious with or not harmful to the human transcendence and perfection.
In a sense, freedom is divided into transcendent and methodical. In transcendent freedom, the freedom of the citizens is defined within the framework of the Islamic Sharia. The methodical freedom is itself divided into the maximum and minimal methodical freedoms. In maximum freedom, the political freedom of citizens is not bound by the observance of Islamic Sharia. The type of freedom existing in Western democracies is one such example. But in minimal freedom, citizens are deprived of their rights and basic freedom as well. The freedom existing in authoritarian systems is one such example.
According to Ayatollah Khamenei, the concept of human freedom has been put forward centuries before Islam was introduced to Europe. The word freedom with all its conceptual features has been part of the popular culture of the Islamic nation. In the will of Imam Ali to his son Imam Hasan al-Mujtaba, this meaning of freedom is used that: “Do not be a slave of others because God has made you free.” Ayatollah Khamenei presents freedom as a divine gift that is part of human nature and is one of the basic human needs and a right superior to other human rights. In general, his belief in freedom is not a tactic so that it would be changed by worldly interactions and expediencies. Rather, it is a principle rooted in external reality. “Our belief in freedom is not a tactical issue; it is a real issue.” In addition, the view of Ayatollah Khamenei regarding freedom and providing the rights of citizens in the social matter is rooted in the concept of monotheism and the divine mission of prophets; because the principle of monotheism, in his view, guarantees the freedom of man and also divine prophets have been appointed by God to liberate human beings.
Interpreting the verse “and relieves them of their burden and the shackles which were upon them” (Quran, 7:157), Ayatollah Khamenei explicitly refers to this concept and while pointing to the word “burden (isr)” in the verse states that divine prophets have come to free man from the chains that caused him to incline towards worldly desires, and commit discrimination and cruelty.
“Among the things that are mentioned in this verse is that the Prophet (PBUH) releases the man from the heavy burdens, the chains that are tied to him impeding his mobility, transcendence, and perfection… however, you see such a man in Western societies who is become a servant of the worldly desires, oppression, discrimination and vices. This is isr. These are the chains. When the prophets come to society, the first thing they do is making people free from all these chains. This is the meaning of freedom.”
According to Ayatollah Khamenei, freedom is a means by which human beings through making great choices can flourish their talents and transcend to the peak of human perfection and get closer to God.
“Freedom with this value is for the perfection of the human being; as the goal of human life is also perfection: “And I did not create the jinn and mankind except to worship Me” (Quran, 51:56); freedom is like the right to life; it is a preliminary stage of attaining servanthood.
Ayatollah Khamenei’s view of freedom, its dimensions and types, is rooted in verses and narratives such as “you should not become the servant of avariciousness because God has created you a free man”; “whoever does not follow the egos and satanic desires is a free man”; “whoever observes piety in this world will free his self and gain the satisfaction of God”; “the free man is free throughout his lifetime. If he faces hardship, he would observe patience and if a calamity befalls him, he would not lose hope”; “worship God and avoid taghut.”
Based on the above verses and traditions, he divides the barriers of human freedom into two categories. A group of them are internal obstacles that have moral and intellectual tendencies, such as possessing moral vices and the domination of the faculties of anger and lust over human beings, and following superstition, ignorance, ignorant prejudice, and heresies.
Another set of barriers that are defined as external barriers and have a social tendency, such as the domineering powers and tyrants in the world and within the country, ignorant systems, traditions, and practices, taghuts, dictators and despots.
In sum, with regard to the components of the concept of freedom expressed in Ayatollah Khamenei’s statements, it can be said that defining freedom as “the liberation of man from the internal constraints (the domination of the faculties of anger and lust) and the external (the domination of the internal and external taghuts) to reach divine perfection” is accepted in his view. Freedom, in this definition, falls within the framework of transcendent freedom. Because, contrary to the common definitions of freedom in the West, which are secularist and methodical and ignore the afterlife and religious laws, Ayatollah Khamenei’s definition of freedom observes the afterlife and considers observing the divine and ethical frameworks in human freedom in this world.
The Concept of Security in the View of Ayatollah Khamenei
Security means safety, to become or being safe, comfort and tranquillity. Ignoring the complexity, ambiguity, disagreement, and conflict in the concept of security, most of its definitions provide a negative perception of it. For example, according to one of the definitions of security: “Security in the literal sense denotes the absence of a threat to the values acquired and in the mental sense it denotes the lack of fear of attacking values. Some definitions also provide a positive perspective on security and emphasize the importance of promoting human rights. In this sense, security means the government and citizens have a sense of satisfaction and reassurance.”
In the meantime, some have a constructivist understanding of security and defines it as “achieving a status in which (a) (by taking or not taking some actions) will be safe from harm, intimidation, and threats posed by (b) in an attempt to reach (c) (or be placed in its status).”
The author argues that among these definitions, the constructivist definition of security, in addition to its adjustment to any of the positive and negative definitions of security, is more comprehensive than the other definitions because it includes the elements of having a goal, and also it is closer to the security discourse of Islam (transcendent security), which, while paying attention to the world, revolves around the ultimate goal (the Hereafter).
Moreover, security may be divided into transcendental security and methodical one (minimal and maximal). In transcendental security, the dependent of security is divine rights (religious law) as well as freedoms of citizens and also it includes matters such as customs, culture and national interests. In other words, the central signifier of security is observing Islamic law. In fact, transcendental security is the security within the framework of observing divine rights. The methodical security is divided into maximal and minimal security. The dependence on maximal methodical security merely includes the national interest, rights and freedoms of citizens. The security of the secular democratic systems (liberal democracy or social democracy) is one such example, but the most important difference between maximal methodical security and transcendental security is the lack of addressing the security of divine rights in the social life of citizens. However, if the dependence on the methodical security only includes the imposing security of the government, it would be called the minimal methodical security, which is seen in traditional (e.g., royal) or modern authoritarian systems (such as communist or permanent and hereditary presidencies), in which, security is the ruling class. Thus, the most important difference between minimal methodical security and the other two subdivisions is neglecting the security of the divine rights and the security of the rights and freedoms of the citizens.
But in the view of Ayatollah Khamenei, security is considered a great blessing which is addressed by the Holy Quran. In the verses “Let them worship the Lord of this House, Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear” (Quran, 106: 3-4) God Almighty emphasizes “providing security” as one of the two divine blessings. (security in its negative sense means lack of threat (fear and hunger). From his point of view, security is one of the most basic needs of a nation (Defining security in its positive sense, that is to say, the basic right and need of the nation). According to Ayatollah Khamenei, security is first and foremost the right of people and it includes all people with all political orientations even those who oppose the Islamic Republic’s system, except the criminals. (Referring to the positive meaning of security). He believes that security is a necessary ground for material and spiritual advancement and it is a condition for enormous social mobility. (Referring to the transcendent dimension of security). Hence, he posits that disrupting the security is, in fact, undermining the authority of the system. He believes that insecurity is the most important threat to a nation. For this reason, Islam has imposed severe penalties on those who scare people and make their living environment unsafe.
In the Quran, we read: “If the hypocrites and those in whose hearts is a disease and those who spread rumours in Madinah do not cease, We will surely incite you against them” (Quran, 33:60). Quran says if “those who spread rumours” do not cease, “We will incite you against them.” This is the boundary of freedom.
Concerning the issues that have so far been expressed about Ayatollah Khamenei’s view of security and will be discussed below, it can be said that the definition of security from his point of view can be explained through any of the negative, positive and constructivist perception of security. Therefore, from his point of view, security can be defined as “the immunity of the material and spiritual values of the nation from the threat to material and spiritual progress.” What distinguishes Ayatollah Khamenei’s definition of security from other definitions, particularly the secular and methodical ones, is his attention to the element of Islamic spirituality in security and its role in the spiritual development of man and society. Hence, it can be said that his definition of security is a transcendental one.
Archive of Ayatollah Khamenei
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