Epistemology in Imam Khomeini’s Thought
Although Imam Khomeini’s mystical view is in line with Islamic mysticism and he has benefited from the views of the great mystics, it also has its own unique features and advantages such that Imam Khomeini’s mysticism can be considered as an epistemological system that uses reason in the intuitive method and understands religion through revelation and the practices and sayings of Prophet Muhammad (s) and the infallible Imams (a).
Imam Khomeini (ra) believes that there is no contradiction between reason and rational method and mysticism and intuitive method. He also uses reasoning and rationality to lay the foundations of mysticism and theology. In fact, he thinks the element of thought and contemplation has a special position and strongly supports reasoning, and in his mysticism, thinking and research are the pillars if not the first step of the spiritual journey of man.
Imam Khomeini (ra) states: “Contemplation is the key to the doors of cognition and to the treasure chests of knowledge and excellence. It is the necessary and the surest first step on the path of genuine humanness.” In another remark, he says: “You should know that contemplation is the first step in self-mortification and taking the journey towards God.”
Referring to the knowledge and cognition gained through the mystical method and that the mystical method does not contradict the rational one, Imam Khomeini (ra) says: “For even though the stage of the mystic lies beyond the intellect, it never contradicts the explicit intellect and the conclusive proof. Far be it from witnessing based on taste to contradict proof, and rational proofs to be furnished counter to the witnessing of the mystics.”
Imam Khomeini (ra) has used mysticism and mystical method in the service of understanding the truth of shari’ah and sought to unit shari’ah and mystical path. He says: “In many other areas also, the Noble Quran has mentioned issues which have no precedence before; and have no earlier basis. On this account, our main attention should be focused on Islamic mysticism.” Imam Khomeini (ra) has established an epistemological system that is not in conflict with reason and revelation and aims to reveal the truth of religion by using mystical and rational methods. The sources of knowledge for Imam Khomeini (ra) are the verses of the Holy Quran and the teachings of Prophet Muhammad (s) and the infallible Imams (Islamic traditions and prayers or supplications).
For Imam Khomeini (ra), one of the sources of knowledge in mysticism is the recorded supplications and prayers of the infallible Imams (a). He describes them as the ascending Quran. Addressing the spiritual and mystical value of such supplications and prayers, Imam Khomeini (ra) states:
“All the issues that the mystics have discussed, and have written in their books in great detail, are present in these supplications, but in fewer words. It could further be asserted that the Muslim mystics used these supplications as their material. Islamic mysticism is different from the mysticism of India and other regions. These are supplications about which some of our great teachers used to say that while the Holy Quran is the book that has descended and come down [for us], the supplication is the thing that “ascends”; it goes upwards [from us to the unseen].”
In the field of practical mysticism, he is influenced by the teachings of Imam Ali (a) and other infallible Imams (a). In general, it can be said that Imam Khomeini’s epistemological system is comprehensive and has an anthropological and ontological perspective. Imam Khomeini (ra) has been able to formulate his political theory through such an epistemological system.
Mysticism and Politics in the View of Imam Khomeini (ra)
Imam Khomeini’s definition of mysticism does not mean a sociality and seclusion, rather, engaging in political affairs in order to manage public affairs is seen as one of the levels, if not the highest, of the spiritual journey of man. In mystical thought, guiding people and seeking to improve the social and political environment is considered as the highest level of the spiritual journey of man. Therefore, the ultimate stages of mysticism should be understood in the context of politics and society.
Imam Khomeini (ra) believes that revolutionary and political movements are directly linked to mystical teachings and can change the destiny of a nation. According to him, if the Lordship of God is manifested in the social arena, unity between religion and politics will be revealed, and such a bond is realized through monotheism. He adds that not believing in this presence of God, means acknowledging the existence of false deity and manifestations of polytheism in society.
Imam Khomeini (ra) considers the government as a means to gain nearness to God. In his transcendent view of politics, governing is a sacred phenomenon. He advised the clergy and scholars to accept the administrative positions with the view that it is a divine value and a sacred thing. Such a perspective on politics makes it a means to serve the people and gain divine pleasure.
Crystallization of Mystical Components in Imam Khomeini’s Political Thought
By studying the political books and speeches of Imam Khomeini (ra), one can find numerous signs and cases which indicate his political thought and behaviour have been influenced by mysticism. Taking into account the unseen and linking it to this material world (visible) in order to provide a metaphysical explanation for the worldly phenomena, are among the mystical components of Imam Khomeini’s political thought.
Regarding the relationship between the unseen and the visible world he says:
“Therefore, you see that they may deny the connection, express a judgement about the difference between existential realities and detach the Real from His creation. They have not understood that this leads to ineffectuality and inactivity with respect to the hand of the Lord, the Majestic. ‘Tied up be their hands, and cursed be they for what they say.’”
Such a view about the universe and the connection between the unseen world and the visible one is evident in the positions and words of Imam Khomeini (ra). For example, he says the following about the Tabas incident:
“What was that? It was nothing but an unseen hand at work. Should not they wake up? Those who have no attention towards moral and spiritual matters? They have no belief in the unseen. Who destroyed these helicopters of Mr. Carter, which were heading to Iran? Did we destroy them? Did the sands destroy them? Sands were under God’s command. The winds were under God’s command. The people of Ad were destroyed by the winds. These sands obeyed God’s orders. Let them try once again.”
For Imam Khomeini (ra), the reason for the intellectual and spiritual development that Iranian people had experienced during the Islamic Revolution, lies with the divine will.
He states: “It is the grace of God that is behind the changes in the country. Do you think that if all humans came together to change a heart, they would succeed? It is God who changed the hearts of this nation overnight and persuaded them to stand up against the great satanic powers and cut off their hands from the country.”
Furthermore, believing in the unseen world and divine help, Imam Khomeini (ra) states that some political positions he adopted during the Revolution were inspired by the divine will. In this regard, he says: “Another miracle was the conspiracy they had woven for the coup in those very last nights when we were in Tehran. Prior to this, they conspired to impose martial law in the morning. We were not aware of this; they announced that people should not turn out in the streets. Then, law enforcement forces would control the streets and deploy tanks. They wanted to kill everyone whom they considered likely to have a role in this Revolution. We were unaware of this plan. ‘Everything occurred ―from where he thinks not. That was a divine victory.’”
He considers the Revolution of people as a divine program and says: “Mankind does not have the power needed to awaken people in this way.” Also, he adds, “What astonished the world and frustrated all their plans was how people with no sophisticated weapons and regular army could accomplish this order. There was no system. There was no idea of preparing a military force. We had no regular army and equipment to stand against them. Do you think if it was not for God’s will, which dissuaded them from confronting us and filled their hearts with fear, any progress could be made? They could destroy Tehran overnight. Everything was available for them. They could wield destruction on every place where there was a living being. They did not cancel their plans ―for God. God changed their minds of committing what they wished and filled their hearts with fear so that they would not deploy the weapons they should. This was one of the miracles, which occurred in this regard.”
The Foundations of Republicanism in Imam Khomeini’s Ontological Perspective
Based on the mystical ontological view, the universe is nothing but the manifestation of the existence of God. Whatever exists in this world, corresponds to the unseen world.
Holding such a view about the universe would cause people to treat each other with respect and kindness because all creatures are considered a manifestation of the existence of God. In this view, serving the people is equal to serving God and a means of gaining nearness to Him.
Foundations of the Republicanism in Imam Khomeini’s Anthropological View
Analyzing the concept of man in Imam Khomeini’s thought is a good starting point for understanding the foundations of republicanism in his political and social perspective. His view of man is related to the position of man in the universe. Imam Khomeini’s anthropology is part of his ontology. In the mystical view, man is dignified and has a valuable and high status. Moreover, he is the essence of creation and the bearer of divine trust. Imam Khomeini (ra) says: “Another matter which I think is very important and should be given due attention is that man – this creature which is the essence of all creation – is himself a multi-dimensional creature possessing as he does different qualities.”
Ayatollah Motahhari says: “Man has a very high position in mysticism, and as mystics put it, [man] is the full manifestation of God and Truth. Also, they describe the man and the universe as the macrocosm and microcosm respectively.” Accordingly, serving the man will be like serving God, and the follower of the divine path is proud of this service.
Imam Khomeini (ra) emphasizes that freedom is one of the essential and inherent rights of all human beings. He says: “Is freedom something to be granted?! To say – we granted freedom – itself constitutes a crime. Freedom belongs to the people. The law has given freedom to people. God has given freedom to people. Islam has given freedom. The constitutional law has given freedom.”
Serving the People as a Basis for Republicanism in Imam Khomeini’s Political Thought
Introducing himself as the servant of the people, Imam Khomeini (ra) repeatedly has emphasized on the necessity of serving the people. He always asked the government officials to serve the people. “Authority rests in you who should serve this nation and consider yourselves their servants. If this thought crosses your mind that ―now I am a minister and the people should obey me – rest assured that you have not been refined. If this thought comes to the president’s mind that – now I am the first person in this country – rest assured that he has not been refined. This thought is from Satan. Although one might not act with such an idea, this thought should be erased from one’s mind. Every one of you is a servant of this nation.”
The Relationship between Human Rights and Religious Rights in Imam Khomeini’s View
By analyzing the works and speeches of Imam Khomeini (ra) one would realize that in many cases he has used the words “man” and “Islam” together. In the following, a few examples are mentioned.
“I want everyone living in this country to have a human-divine life.” “Take the straight path of humanity and Islam.”
Using the term “man” along with “Islam” by Imam Khomeini (ra) was not accidental and may indicate that the path of humanity is not separate from that of Islam. He states: “The great nation of Iran has found its way, which is the direct path of humanity.” Therefore, it can be said that there is no contradiction between human and Islamic rights in Imam Khomeini’s view.
Reference: Politics Quarterly (Journal of Faculty of Law and Political Science). Vol 51, No 1, Spring 2021, Pp 1-18.
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