26 part 3 The Issue of Human Rights in the Thought of the Supreme Leader . Part 2

Islam represents the way out of the problems and issues of human rights violation

According to Ayatollah Khamenei, it has been many years in the history of Western civilization to move away from religion and spirituality (13 November 2012). In the last two hundred years – the nineteenth and twentieth centuries, the so-called century of intellectualism and humanism and the culmination of industrial and scientific advances –

the move towards religiousness and separation from spirituality has accelerated (29 January 1990). Due to the avoidance of human societies from spirituality, by exposing selfishness and egos, human beings and the human world have been exposed to unrest, wars, and sedition, which has led to the spread of moral corruption, addiction, unrelenting corruption, and the destruction of the family and there has also been an increase in exploitation and a widening gap between rich and poor nations and a growing aversion to social justice and disregard for human dignity and the production of lethal weapons and increased mass killing (7 January 1992).

Ayatollah Khamenei views the great disaster of the contemporary world as “international despotism” and “global dictatorship,” the highest level of international and global arrogance (4 November 1992) and the impediment to respect for human rights (14 July 1993). In his view, “colonialism” began in the eighteenth and nineteenth centuries and became a “new colonialism” in the twentieth century and today has become a form of “global arrogance” at the height of the arrogant powers (4 November 1992). International arrogance by intervening in different countries, interfering with their governments and robbing their wealth, and today do not give other nations the right to speak and comment (5 October 2000).

The characteristic of international despotism is the denial of rights to other nations and the right to claim human rights. The arrogant powers of the world have taken over radio, news agencies, news and analysis, colonial systems, political analysts, and lethal weapons to achieve their goals, by using it to legitimize themselves, they try to get their opponents out of the political or military and economic pressures (4 November 1992). The origin of these colonial measures is also ethical. In their view, the great pain of humanity, from the time of Adam and the adventures of Adam’s sons to the world, is selfishness and self-sacrifice and the submission of man to obedience to God, cruelty, discrimination and ignorance that they go astray because of ignorance and unknowing and lack of knowledge on the path of guidance and the straight path (13 February 1991). The source of human oppression and suffering is the overwhelming human misery and genuine ignorance of true happiness, and with its rooting, the misery of humanity, it comes back to the human contamination of human beings and the wrong upbringing and morals. Causes of weaknesses and miseries, differences, greed and worldliness, human interchange with one another, fear and expression of weakness and fear of death and desire for lust and pleasure (23 October 1991). For them, the solution is to combat arrogance and the realization of human rights, tolerance and asylum in Islam. (18 June 1989) Islam and its great guidelines and lessons are the liberation of mankind from the void of spirituality and wandering and the great social and personal wounds created by the global oppressors. Islam is attractive, penetrating and promising for people who are stranded in the swamps of desolation, wandering and spiritual poverty in rich and advanced countries. The growing interest in Islam among the young and afflicted strata of the material world in the advanced Western countries, which statistics and research attest to, is a sign of this attraction and influence (19 March 1999). In this regard, the new discourse put forward by the Islamic Revolution of Iran, in the face of today’s ignorance discourse, is a guide to the prosperity of humanity and civilization and, while advocating for justice and human freedom, eliminates the fields of arrogance and colonialism (20 May 2015). From his point of view, with the teachings of Islam, all the major pains of humanity can be treated with the best remedies and treatments (13 February 1991). Islam has a perpetual version of saving human beings and purifying the souls and spirits of human morality and dealing with the problems and disasters that it has faced at all times.

According to the second verse of Surah al-Jumu’ah, he considers Islam as the end and the goal of Islam as the right to respect human dignity and to call for the right to abstain from rape and to reform anti-human rights and combating human rights abuses (2 February 1992). This healing version is useful for all times in the face of human ignorance and in the face of oppression, discrimination, weakness overwhelmed by the strong people, and against all the pain that has plagued mankind since the beginning of creation. Human ignorance here is not against science and inventions and discoveries, but human ignorance about proper human relationships, discrimination and legal differences and the judgments of different human classes and the trampling of weaknesses and the lack of light of knowledge and humanity (2 February 1992) that with cruel, bullying, arrogant and selfish discourses by the monopolistic and domineering powers of the world that rely on the world’s great corporations, are propagated hypocritically in various covers of beautiful terms, such as human rights, freedom and non-violence and the like (20 May 2015).

The Prophet has been seeking to create a correct and healthy environment for human livelihoods since the earliest moments of the prophetic mission. The world in which “equity and justice” – the greatest aspiration of mankind - is realized (20 December 1995) refers to this livelihood and life in Islamic texts as “hayat al-tayyibah.” The Islamic Republic of Iran is also an example of a renewed prophetic mission in today’s world (10 January 1994) and its purpose is the realization of human rights and the realization of hayat al-tayyibah.

Ayatollah Khamenei has made numerous statements explaining the characteristics of Islamic hayat al-tayyibah. In their view, Islamic hayat al-tayyibah means the happiness of the world, the backward, the material prosperity and spiritual excellence (3 July 1989). God and the prophets also invite man to such pure life and hayat al-tayyibah: “Oh you who have believed, respond to God and the Messenger when he calls you to that which gives you life” (al-Anfal: 24). In this life, the fundamental goal of the Islamic state and the rule of the prophets and the supreme purpose of human beings are to attain righteousness, to come nearer to God and to belong to divine morality. The benefit of man to the world is to achieve those ends.” Every virtue in the world, albeit indirectly, is due to the veneration and adherence to ethics by their great prophet. In their view, a comfortable life is essential to humanity, and Islam, by its laws and regulations, leads people to prosperity; if human beings follow Islamic precepts and human society pursues Islamic faith in accordance with divine laws and regulations and human society pursues Islamic faith in conformity with divine rules and laws, achieves material comfort and prosperity as it evolves and is a divine promise. Whoever does righteousness, whether male or female, while he is a believer – we will surely cause him to live a good life, and we will surely give them their reward [in the Hereafter] according to the best of what they used to do (al-Nahl: 97). Every society and every person, whether man or woman who performs righteous deeds and is a believer, we will give him hayat al-tayyibah (18 April 1991).

Result

In the view of Ayatollah Khamenei, the West is not truthful in its claim to defend human rights, and it can be understood from numerous instances of its violation in Iran, Islamic countries, and even Western countries themselves. He has been the subject of numerous accusations against Iran over human rights abuses in the Islamic Republic of Iran, Iran’s opposition to the system of domination, the resurgence of the pure Muhammadan Islam in Iran and the endangering of Western interests, Iran’s support for Islamic awakening around the world, turning Iran into the center of Islam, breaking the national anthem of the two world powers and weakening them in the eyes of the people of the world, giving warmth and courage to the nations for courage and ruthlessness in confronting puppet governments, thinking and school ideology and the Islamic tendency towards the western empire of the Islamic Republic, explicitly denying the right and defence as for the truth and the fight against falsehood and hostility to cruelty, the Iranian nation’s desire to live freely and independently. In his view, the purpose of these charges is to distance the public opinion from the Islamic Republic’s position of inactivating Iran and the development of Iranophobia and Shi’aphobia in support of the United States’ ideological defeat in the development of a liberal democracy and distrust paradigm, let the people of the world cling to the slogan of democracy and western freedom, and keep the internal problems and issues of Western countries hidden from the minds of these nations and the people of the world. He regards Iran as a human right in all areas of human rights, such as freedom of expression, the press, and respect for human rights and by calling, westerners are calling for the defence of numerous cases of human rights abuses and killings throughout the world, especially in Palestine, Iraq and Afghanistan and elsewhere.

They see the process of moving the world away from spirituality and religion as a result of which human rights violations are numerous and the solution is to prevent human rights violations and the realization of human rights, altruism and asylum in Islam because Islam is the realizer of human life, the prosperity of the world, the backward, the material prosperity and spiritual transcendence. If human beings follow Islamic precepts and human society pursues Islamic faith in accordance with divine laws and regulations, they will gain material comfort and prosperity along with the evolution and progress of the spiritual life of the hayat al-tayyibah.