The outline of Islam from the perspective of Ayatollah Khamenei which is based on the Holy Quran, the sunnah of the Ahl al-Bayt and reason, has a cohesive structure that has been analyzed and designed based on a systematic theory. This is the case with the books “The Outline of Islamic Thought in the Quran” and “The Essence of Tawhid, Denial of Servitude but to God,” both of which are among the most important works of Ayatollah Khamenei. Although the book “The Outline of Islamic Thought in the Quran” is a collection of his lectures and speeches during the year 1974, yet its reflections can be seen in all his related speeches delivered in recent years.

 

In this regard, he says: “The contents of these lectures are good means to criticize me, that is, to see whether my position and understanding have changed as far as the Quran is concerned! In those meetings, I talked about monotheism, prophethood, Imamate, wilayat and other fundamental issues; even now I stand by what I expressed then for they were the ideological pillars and bases for the establishment of an Islamic system.”

 

The Outline of Ayatollah Khamenei’s Thought

 

Ayatollah Khamenei’s system of thought should be seen as a “social philosophy” and an organized, coherent and logical “social theory” that has a unified spirit and a clear purpose. Formulated in a coherent and specific way to recognize and explain social realities and illustrate the relationships between phenomena and hence regulate the social rules, a set of factors, concepts and structures aim to elaborate on the manner and reason of social and human events (micro and macro) as well as that of change and transformation.

 

According to Ayatollah Khamenei, “the government and social system cannot survive without theory. Furthermore, its establishment or development also needs a theory.” The theory has several important features in the schools of thought and social systems:

1) A framework for understanding facts and phenomena.

2) A tool for expressing the truth in a coherent and holistic structure

3) A factor that integrates thoughts and ideas.

4) A guide for studying ideas and schools of thought.

 

According to him, in reality, the Islamic thought constitutes a conscious, awakening and Islamic current that should move in a direct path, that is to say, the path in which the clergy play a vital role. The clergy and academics should try to drive forward the religious intellectual current and protect it against the intellectual deviations common in our country and Islamic countries. The new theological movement and the new and progressive Islamic thought as well as the genuine Islamic and theological intellectual current need to be profound, provide new ideas, seek new fields and horizons and offer new paths to humanity.

 

Quran and Hadith are the Sources of Social Theology

 

According to Ayatollah Khamenei, social theology is one of the most urgent necessities of religious thought which aims to “present Islam as a social doctrine with coherent principles that addresses the collective life of man.”

 

Ayatollah Khamenei’s view is not a purely abstract theory and a series of conjectures which disregard the natural state of human beings, history and society. Because he criticizes this method and says: “When one’s approach to sociological questions is based on conjecture, his ultimate findings become ludicrous and laughable. Some people talk and write on the interpretation of history, but omit a big part of it including the history of religions.”

 

In Ayatollah Khamenei’s view, the Holy Quran is the book of guidance for human life, and it has brought the correct principles of action and a comprehensive program for life. According to him, the Holy Quran is an endless treasure, a vast sea and a shoreless ocean from which everyone can benefit. The Holy Quran enlightens and informs man.

Given the current situation in the world and modern humanity, Ayatollah Khamenei believes that Quran can meet the basic needs of mankind. Accordingly, it is necessary to convey the Quranic teachings to the world using a methodical way and a clear, scientific and up-to-date language. Therefore, paying attention to the methodology of understanding and interpreting the Quran is very important such that one cannot understand and deduce the Quranic teachings without having expertise in this field.

 

Accordingly, the main problem of the Islamic world, as well as the seminary and university centres, lies in setting aside the Quran and the lack of establishing a scientific and deep connection with it. That is why the Islamic society and the collective identity of Muslims are subject to facing challenges and problems.

 

Ayatollah Khamenei believes that the attitude of the incomprehensibility of the Quran has been a major obstacle to understanding this divine book causing the deviation of the Muslims from the Quran and the separation of the Islamic concepts from their semantic burden and existential philosophy. An example of this deviation can be seen in the issue of “monotheism (tawhid).” There is a big difference between Quranic monotheism and theological one, and this difference is occurred due to the separation from the Holy Quran. Hence, Ayatollah Khamenei believes, “one should become familiar with, at least to some extent, the spirit of tawhid (monotheism) in the Quran.” Because monotheism is the most important subject addressed by the Quran. If the interpretation of Quranic monotheism dominated the intellectual system among Muslims, then it would be possible to elaborate the social order and build an ideal society. According to Ayatollah Khamenei, the social order and form derived from the Quran are different and contrary to the order of a non-monotheistic society. Understanding this requires deep study and constant reference to the Holy Quran.

 

In Ayatollah Khamenei’s perspective, after the Holy Quran, the hadiths of the Prophet and the infallible Imams constitute the most important source of knowledge and science in Islam and have contributed greatly to the interpretation of the Quran, explaining the Islamic teachings as well as the formation and growth of the Islamic sciences.

 

This view is rooted in the doctrinal, philosophical and theological foundations of Islam, which considers the Prophet and the infallible Imams as assisted by divine knowledge and inspiration thereby having complete knowledge of the truths and realities.

 

Ayatollah Khamenei believes that even today, Islamic teachings and hadiths can make great contributions to producing knowledge and provide suitable and appropriate responses to the needs of contemporary human beings and social societies:

“At all times, it is possible for knowledgeable thinkers, Quran scholars, hadith scholars, those familiar with the method of inferring from the Quran and hadith, and those familiar with Islamic teachings and the contents of the Quran and the Islamic tradition, to deduce the contemporary issues from the Islamic teachings provided that they were aware of the need of the time, the status quo and its requirements as well as the needs of humanity. There are always new ideas and theories; producing thought, a guiding and helpful thought for humanity.”

 

Monotheism is the Basic Principle of Islamic Thought

 

According to Ayatollah Khamenei, monotheism (tawhid) is a way to act and live, a social doctrine, a plan that presents the proper lifestyle for man, and a proposal for shaping a special form and structure for society. He adds that tawhid liberates man from the disordered and tyrannical societies which are founded on ignorance, transforms the stagnant life of human beings in society, and offers new norms and a system appropriate to human life and its development. The psychological symbols and economic and social foundations along with moral and human values lie at the heart of monotheism. Thus, monotheism is “a new social, economic and political order.”

 

Ayatollah Khamenei considers the tendency towards living a God-centreed life to be rooted in human instinct. Therefore, the origin of the monotheistic worldview and ideology is the universal nature of man, so it has legitimacy and can found a global society on a common human basis.

 

In his view, tawhid is not only a philosophical insight but also it is an understanding that produces knowledge and serves as the foundation of life upon which the individual, as well as the social life of man, is established.

 

He also states: “When monotheism enters a society, the very first thing it does is to form and structure that society in accordance with monotheistic concepts. Then after this most important transformation takes place, we could talk about the commitment of every individual, monotheistic believer.”

 

In this view, the monotheist feels a responsibility to the basic duties and rights within the society such as rulership, economy, international relations, and people’s interactions with each other. Thus, it can be said that commitment to monotheism is the heaviest human task. On the other hand, there is despotism and disbelief which act contrary to the human instinct. Certainly, a polytheistic society ruled by two gods will be divided into two groups, one with excessive privileges and benefits whereas the other which is constituted of the oppressed people, must enslave the upper class. He believes that tawhid is not a mere theory either that of a philosophy or a noetic one, as it is a general error in common presumption; hence, this perception of Islam only addresses a delicate body of this religion and does not include the mammoth structure of Islam as social conduct. Those who hold to such theory suggest adapting to any non-monotheistic situation and atmosphere. Therefore, the root cause of the backwardness of Islamic societies is the distortion of the meaning of tawhid and relying on a mere rational and noetic perception.

 

The Outline of Religion Based on Tawhid

 

In the view of Ayatollah Khamenei, “the kind of monotheism Islam invites to is far higher than a simple answer to a simple question… What is Islamic monotheism then? Islamic monotheism is a revelation and inspiration on social relations, on forming governments, on people’s obligations, on society’s goal, on the process to reach these goals and on the responsibilities, people have before God, with one another, in their societies and vis-à-vis all other phenomena in the world; this is Islamic monotheism.”

Accordingly, Ayatollah Khamenei in his book “The Essence of Tawhid, Denial of Servitude But to God,” divides the general teachings of Islam into three categories:

1) Ontology and presentation of a general worldview.

2) Anthropology and judging the man.

3) Outlining the social (economic, political...) policy based on monotheism.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Monotheistic Policy of Society

         

 

 

 

 

Monotheistic Anthropology

 

Monotheistic Worldview

 

Monotheism

 

 

 

 

 

 

 

 

 

 

 

 

Monotheism

 

Outline of Religion (The Islamic System of Thought)

 

Islamic Sciences

 General Worldview

 

 

                           Macro-anthropology

                          

 Social Policy

 

 

 

 

 

 

A) The Monotheistic General Worldview:

 

1) The Unity and Integrity of the Whole World and the Homely Uniformity of All Its Elements:

 

Ayatollah Khamenei deduces this monotheistic principle from the verses of the Quran:

 

الَّذِی خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًامَا تَرَىٰ فِی خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ

 

“He created seven heavens in layers. You do not see any discordance in the creation of the All-Beneficent. Look again! Do you see any flaws?” (67:3)

 

أَوَلَمْ یَتَفَکَّرُوا فِی أَنْفُسِهِمْ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَیْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى وَإِنَّ کَثِیرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَکَافِرُونَ

 

“Have they not reflected in their own souls? God did not create the heavens and the earth and whatever is between them except with consummate wisdom and for a specified term. Indeed, many people disbelieve in the encounter with their Lord.” (30:8)

 

Explaining the above-mentioned verses, Ayatollah Khamenei states that since the Creator is one, and everything is originated from one source and there have not been different gods creating and then running the world, then all the things are elements of one set and the whole world is one unit with one pursuit.

 

2) Objectivity of the Creation, the Planning and Computed Order in the World, and the Existence of Dynamism and Purpose in All and Each Part of the World:

 

He believes that since the universe has a wise Creator who has brought it into existence, certainly there is divine wisdom, an ultimate purpose, and a pursuit in the very existence of the world as it is seen and sensed in most of its parts. Thus, “from this outlook, the world seems to be a machine manufactured for a purpose and not a thing lost in a wilderness of bewilderment. The very fact as to how it purports a meaning and portrays a purpose which is not to be sought in the origin. It is like a verse that can only be understood by probing into its content but never can be considered its existence as a matter of chance.”

 

3) Obedience of All the Things and the Elements of the World Before God:

 

In Ayatollah Khamenei’s view, the third principle derived from the concept of tawhid is that neither a thing nor a regulation in this galaxy is at its own, as the Holy Quran asserts that:

 

إِنْ کُلُّ مَنْ فِی السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِی الرَّحْمَٰنِ عَبْدًا

 

“There is none in the heavens and the earth but he comes to the All-beneficent as a servant.” (19:93)

 

وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِی السَّمَاوَاتِ وَالْأَرْضِ کُلٌّ لَهُ قَانِتُونَ

 

“And they say, ‘God has taken a son.’ Immaculate is He! Rather, to Him belongs whatever there is in the heavens and the earth. All are obedient to Him.” (2:116)

 

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِیعًا قَبْضَتُهُ یَوْمَ الْقِیَامَةِ وَالسَّمَاوَاتُ مَطْوِیَّاتٌ بِیَمِینِهِ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا یُشْرِکُونَ

 

“They do not regard God with the regard due to Him, yet the entire earth will be in His fist on the Day of Resurrection, and the heavens, scrolled, in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].” (39:67)

 

B) Monotheistic Macro-Anthropology

 

1) The Uniformity and Equality of Human Beings Before God:

 

Ayatollah Khamenei believes that God is the Master of all people. Human nature is so even that it rescinds any particularity in his relation with God. No one has any kinship with Him. Hence, all are the same and at parity before God. God is not only the Creator and Master of a particular nation, a group or a tribe; hence, it cannot be argued that He has created people because of and for the sake of serving a superior nation or group.

 

2) Unity and Equality of Man in Creation and the Element of Humanity:

 

Another principle of anthropology derived from the monotheistic worldview is that humanity is a single element that has been equally given to all individuals. Those who belong to the various classes in a society are not created by different gods. Hence, there is no difference in the essence of their creation and as such, there is no boundary between them that cannot be crossed.

 

3) Unity and Equality of Man in Creation and the Element of Humanity:

 

Applying the previous principles of anthropology, such as the similarity of man in possessing the human element and nature as well as the wise creation of human essence and nature, Ayatollah Khamenei elaborates on another principle, that is, no one is impuissant in his nature not to be able to pace the path of perfection. Accordingly, the divine call is common to all irrespective of nations or classes. Of course, he points out that different conditions have various constructive effects on human life, yet they are temporal and have never been able to turn human beings either into evil or an angle deprived of freedom and free will.

 

4) Freedom of Man From Servitude and Yielding to Anyone Except God:

 

The monotheistic worldview means accepting the Mastership of God which entails rejecting any non-divine authority.

 

5) Honouring Human Beings:

 

Ayatollah Khamenei believes that the sense of seeking the Absolute Perfection is rooted in man’s essential dignity and worth. Accordingly, there is no one to countenance this transcendent perfection and so as to be servile to him except God. Such dignity and worth of man, in his view, is illustrated within the general pattern of Islam at the centre of which is tawhid and that no materialistic humanism has ever been able to establish the originality of man in its due excellence with such a delicacy and profoundness.

 

6) Integrity and Unity of the Realm of Human Life and Existence:

 

In the outline of religion, Ayatollah Khamenei refers to the negation of false and man-made dualities believing that human life is a combination of mind and reality, thought and action. If one of these two, or partially both, got dominated by the anti-divine powers; in other words, if the intellect inclined to God and an undivine reality, or a divine desired reality and an intellect ignorant of God, are merged, then duality will occur within the human life and thus an associate is created in the servitude directed to God. In this case, the example of man will be like that of a needle, being in a magnetic field, which would oscillate as long as it deviates from the pole direction. This is the deviation from the divine direction and straight path of God.

 

7) Human Harmony and Coordination With His Milieu:

 

Using literary words and expressions, Ayatollah Khamenei writes:

“The vastness of the expanse of the universe is a ground wherein innumerous laws of creation interact such that any product of the universe, however small and little or trivial and trifle, surely is subject to these laws. The law of creation is set on a keyboard of traditions and the strokes thereon are such mercy as to bring out into the audience a beautiful tune. As man is the main part of this universe, he should obey a general law; yet, he enjoys a law particular to himself… Indeed, the salient characteristic in a man (in contradiction to his other fellow creatures who pace towards their natural destiny with no choice) is his being open to option and his power to practice his choice – a criterion for his ascendancy to excellence as well as a ground to go astray.”

 

C) Social (Economic, Political, Etc.) Policy

 

1) No One Except God Can/May Independently Manage the Affairs of the Humans and the Universe:

 

Ayatollah Khamenei believes that only God can design the way of life and a plan for human communication, which is the policy of his movement within the system of the universe. In addition, forming the legal system of life and the social system depends totally on God’s will and power. Because God is the Creator of man and the universe, the Designer of its coherent system, and He is also aware of the possibilities and needs.

 

2) No One Except God Has the Right to Guardianship and Supervision of Society and the Leadership of Human Life:

 

From Ayatollah Khamenei’s point of view, in the outline of religion, the right to guardianship belongs to God, and human rule, if viewed as an independent right bare of any responsibility, would necessarily carry tyranny as a concomitant. Only if the leadership and supervision over the social affairs are given by a higher power to an individual or a committee and accompanied by appropriate responsibilities, then it may be free from distortions, rebellions and excesses. According to the ideology of the religion, such a higher power is God, whose knowledge has no limit.

 

According to Ayatollah Khamenei, human rule and sovereignty is a special right of God, which is realized by His appointees who are more devoted to the criteria and patterns set in the divine ideology, and by whom the divine system is maintained and divine regulations are implemented.

 

3) Only God Has the Absolute Possession and Provenance of All the Bounties and the Resources Existing in the World:

 

One of the Islamic principles is that no one owns anything independently. Everything in the use of man is a deposit from the divine to be beneficial towards the perfection and elevation of humanity. Although whatever is available for man belongs to him, yet it is given by God and therefore should be utilized for what God has specified. In fact, it should be used in its main and natural way, the one it has been created for. For this reason, using what God has given us in any other way is a deviation from its real use. The role of man in this display of various divine blessings and bounties is to utilize them in the right way.

 

4) All Human Beings Equally Share the Right to Enjoy the Bounties of the World:

 

There is no exclusive area prescribed particularly to a person as there are no divisions such as those of creed, geographical, historical, and even ideological. All people can achieve the various benefits and bounties of this world.

 

Reference: The Quarterly Scientific-Research Journal “Mahdawiyyah.” Volume 15, Number 57, Spring 2021.

 

 

Archive of Ayatollah Khamenei