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Journal articles on the topic 'Khomeini'
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1
Mahdavi, Mojtaba. "One Bed and Two Dreams? Contentious Public Religion in the Discourses of Ayatollah Khomeini and Ali Shariati." Studies in Religion/Sciences Religieuses 43, no. 1 (September 20, 2013): 25–52. http://dx.doi.org/10.1177/0008429813496102.
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Ayatollah Khomeini and Ali Shariati are seen as twin pillars of revolutionary Islam in contemporary Iran. This article contextualizes and compares these radical discourses in three sections. It first problematizes the transformation of Khomeini as a quietist cleric into a revolutionary ayatollah. While Khomeini’s theory of velayat-e faqih was a radical departure from the dominant Shiite tradition, its practice has contributed to a new era of post-Khomeinism. Second, it examines Shariati’s discourse and a new reading of his thought in the post-revolutionary context. Third, it demonstrates that these discourses differ radically on the three concepts of radicalism, public religion, and state. The conclusion sheds some light on the conditions of Khomeinism after Khomeini, and Shariati’s discourse three decades after the revolution. It suggests that Iran has gradually entered into a new era of post-Islamism.
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Korneeva, T. G. "ISLAM AS A GROUND OF POLITICAL SYSTEM ACCORDING TO IMAM RUHOLLAH KHOMEINI." Islam in the modern world 14, no. 4 (January 7, 2019): 115–24. http://dx.doi.org/10.22311/2074-1529-2018-14-4-115-124.
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The article represents the views of Ayatollah Ruhollah Khomeini (1902–1989), the leader of the Islamic revolution in Iran, on Islam as the basis of the political system. Imam Khomeini believed that Islam should not be considered only as a set of prescriptions or as a kind of philosophical system. In his work “Vilayat-i fakih. Hokumat-i Islami ” (“Islamic Government: Governance of the Jurist”) Khomeini substantiates the need for the formation of a state based on Sharia law. The ideas of the Ayatollah were not completely new to Shii political doctrine. The olitical views of Ayatollah Khomeini formed under a great infl uence of a situation in Iran in the XX cent. The author analyzes the Khomeini’s views on politics and his concept of “vilayat-i fakih”. From Ayatollah Khomeini’s point of view, we can’t imagine Islam apart from politics, otherwise Islam will be incomplete. Personal self-improvement also depends on the fullness of religion, and therefore Muslims need an Islamic state to fully keep the Sharia law. The analysis of the views of Imam Khomeini is based on the original treatise in Persian.
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Sujati, Budi. "Peran Ayatullah Khomeini dalam Revolusi Islam di Iran 1979." Rihlah: Jurnal Sejarah dan Kebudayaan 7, no. 1 (April 2, 2019): 13–29. http://dx.doi.org/10.24252/rihlah.v7i1.7756.
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Khomeini was a great scholar and leader of the Iranian Islamic Revolution. Khomeini's role in the Revolution was a struggle that never ceased to overthrow Shah Reza Pahlevi. The fall of the monarchy to the Islamic Republic of Iran system made Khomeini the most influential actor in the eruption of the Islamic revolution in Iran. This certainly has an impact on Iran's development until now. This paper outlines the role of ulama in the occurrence of a revolution. His role was to invite the public to oppose Shah's policies through political lectures both on the pulpit and on tapes. His influence in mobilizing the community to make opposition to the Shah Pahlevi supported by intellectuals and ulama made Khomeini's influence on the revolution so great. The research uses the library research approach (Library Resereach) with historical study methods.Khomeini merupakan seorang ulama dan pemimpin besar Revolusi Islam Iran. Peran Khomeini dalam Revolusi adalah perjuangan yang tidak pernah berhenti untuk menumbangkan Shah Reza Pahlevi. Jatuhnya sistem monarki ke sistem Republik Islam Iran menjadikan Khomeini menjadi aktor yang paling berpengaruh terhadap meletusnya revolusi Islam Iran. Hal ini tentunya memberi dampak bagi pekembangan Iran hingga sekarang. Tulisan ini menguraikan peran ulama dalam terjadinya sebuah revolusi. Perannya adalah mengajak masyarakat untuk menentang kebijakan Shah melalui ceramah politik baik itu di mimbar maupun di kaset. Pengaruhnya dalam menggerakan masyarakat untuk melakukan oposisi terhadap Shah Pahlevi dengan ditopang kaum intelektual dan ulama menjadikan pengaruh Khomeini terhadap revolusi sangat begitu besar. Adapun penelitian ini menggunakan pendekatan penelitian kepustakaan (Library Resereach) dengan metode studi historis.
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Javedanfar, Meir. "The Mo'talefeh (Islamic Coalition Society): From Revolutionary Allies to Challengers of Ayatollah Khomeini's Policies, 1979–1989." Middle East Journal 76, no. 4 (April 1, 2023): 487–506. http://dx.doi.org/10.3751/76.4.13.
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The Islamic Coalition Society (or the Mo'talefeh) was an important ally and a source of political and financial support for Ayatollah Ruhollah Khomeini's campaign against the Iranian monarchy. However, by the mid-1980s, Ayatollah Khomeini started to view the policies backed by the Mo'talefeh and its allies, the Combatant Clergy Association, as an impediment to his agenda. This article charts this transformation and shows how a combination of economic and political differences between the Mo'talefeh and Khomeini led to the former's marginalization.
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Sutan Mamad, Firdaus. "IMAM KHOMEINI: FIGURE OF THE IRAN ISLAMIC REVOLUTION." Khazanah: Jurnal Sejarah dan Kebudayaan Islam 12, no. 1 (April 28, 2022): 1–10. http://dx.doi.org/10.15548/khazanah.v12i1.687.
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The Iranian Revolution was a revolution that changed the Iranian government system from a monarchy to an Islamic republic led by Imam Rahullah al-Musawi al-Khomeini. Imam Khomeini is a figure in Iran who is also known as the father of the Iranian Revolution of Fundamentalism. His mindset is heavily influenced by mystical, philosophical, and Sufism based on the Qur'an and Hadith. So from Imam Khomeini's thought, the occurrence of the Islamic revolution in Iran on February 11, 1979 brought changes in Iran itself.
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Kariminiya, Mohammad, Ahmad Omidvar, Seyed Esmaili, and Mojtaba Moghaddam. "Re-interpretation of verse 119 of Surah An-Nisa 'on transgenderism with emphasis on Imam Khomeini's thoughts'." Kufa Journal of Arts 1, no. 54 (March 28, 2023): 597–624. http://dx.doi.org/10.36317/kaj/2022/v1.i54.11729.
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One of the emerging issues of Islamic jurisprudence is "gender reassignment." In addition to transforming a person's gender, this changes the persons legal status. The purpose of this research, is initially to summarize the history of this issue in Shiite jurisprudence, explaining the view of the Torah, the Bible and the Holy Quran as well as an overview of gender reassignment types. Subsequently to clearly explain the view of Imam Khomeini in its various dimensions, including: the permissibility of gender reassignment, the effect of gender reassignment on marriage, alimony, dowry, custody of children, family titles and inheritance. The research method is to refer to Imam Khomeini's fatwa’s on this topic in his book Tahrir al-Wasilah. As a research finding, it should be said: According to Imam Khomeini, gender reassignment is permissible, but it will cause the annulment of a previous marriage and changed family titles. Additionally, the share of the transgender person's inheritance will be based on the new gender. The research method is field-study as well as descriptive and analytical. To understand the subject of sex change, transgender, and intersex people, fieldwork was required. In order to understand Imam Khomeini’s point of view descriptive and analytical methods has been applied.
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Nurdin, Ahmad Ali, and Ahmad Tholabi Kharlie. "Sunni and Shiite Political Thought of Islam State Relationship: A Comparison between Abdurrahman Wahid of Indonesia and Ayatollah Khomeini of Iran." Journal of Asian Social Science Research 1, no. 1 (December 31, 2019): 27–45. http://dx.doi.org/10.15575/jassr.v1i1.5.
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This paper discusses how the Indonesian Sunni Muslim leader Abdurrahman Wahid and the Iranian Shiite Muslim leader Ayatollah Khomeini responded to the debate about the relationship between Islam and the state. Their responses impacted on the struggle of Indonesian and Iranian Muslims in considering the ideological basis of Indonesian and Iranian states. On the one hand, Wahid with his educational and social background and Indonesian political context rejected the concept of an Islamic state. He did not agree with the formalization of Islamic sharia. To implement his idea, he promoted the idea of Pribumisasi Islam. For Wahid, islamization was not arabization. Khomeini, on the other hand, believed that Islam is a religion that has complete laws and way of life including social rules. According to Khomeini, to effectively implement these rules, Muslims need to have executive power. In Khomeini’s view, when the Quran calls for Muslims to obey Allah, the messenger, and ulil amri, this means that Allah instructs Muslims to create an Islamic state. To realise his views, Khomeini proposed the doctrine of Velayat-e al Faqeeh. Thus, different religious-political contexts of these two leaders contributed to their different responses to the relationship between Islam and the state.
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Riyani, Irma. "Performing Islamic Rituals in Non-Muslim Countries: Wedding Ceremony among Indonesian Muslims in The Netherlands." Journal of Asian Social Science Research 1, no. 1 (December 31, 2019): 47–61. http://dx.doi.org/10.15575/jassr.v1i1.7.
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This paper discusses how the Indonesian Sunni Muslim leader Abdurrahman Wahid and the Iranian Shiite Muslim leader Ayatollah Khomeini responded to the debate about the relationship between Islam and the state. Their responses impacted on the struggle of Indonesian and Iranian Muslims in considering the ideological basis of Indonesian and Iranian states. On the one hand, Wahid with his educational and social background and Indonesian political context rejected the concept of an Islamic state. He did not agree with the formalization of Islamic sharia. To implement his idea, he promoted the idea of Pribumisasi Islam. For Wahid, islamization was not arabization. Khomeini, on the other hand, believed that Islam is a religion that has complete laws and way of life including social rules. According to Khomeini, to effectively implement these rules, Muslims need to have executive power. In Khomeini’s view, when the Quran calls for Muslims to obey Allah, the messenger, and ulil amri, this means that Allah instructs Muslims to create an Islamic state. To realise his views, Khomeini proposed the doctrine of Velayat-e al Faqeeh. Thus, different religious-political contexts of these two leaders contributed to their different responses to the relationship between Islam and the state.
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Zulkarnen, Zulkarnen. "Budaya Struktur Pemerintahan Republik Islam Iran." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 3, no. 1 (December 20, 2017): 1. http://dx.doi.org/10.36722/sh.v3i1.194.
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<p><em>Abstrak</em> - <strong>Kelahiran Republik Islam Iran tidak lepas dari peran Ayatollah Imam Khomeini, pemimpin spiritual ulama, sekaligus pemimpin politik yang sangat dihormati di Iran. Imam Khomeini adalah salah satu tokoh terpenting di balik revolusi Iran dan kelahiran Republik Islam Iran. Karena perannya dalam memimpin revolusi Iran bahwa Imam Khomeini ditunjuk sebagai Pemimpin Revolusi Islam, sebagaimana tercantum dalam konstitusi Iran yang disahkan pada bulan Desember 1979. Salah satu gagasan paling menonjol dalam pemikiran politik Imam Khomeini adalah idenya tentang Wilayatul Faqih (tata kelola faqih) yang pada dasarnya menuntut kepemimpinan pada umumnya, termasuk kepemimpinan politik, harus berada di tangan yang terpercaya. Pemikiran politik Imam Khomeini tentang Wilayatul Faqih yang menjadi bagian terpenting dalam struktur politik Republik Islam Iran adalah menekan imamah yang didefinisikan sebagai kepemimpinan religius dan politis serta dilakukan oleh faqih. Wilayatul faqih merupakan kelanjutan dari doktrin Imamah dalam teori politik Syiah khususnya Shia Imami. Struktur ini bukanlah ide baru dalam pemikiran kalangan Syi'ah. Imam Khomeini yang kemudian mengembangkan dan mempraktikkan wilayatul faqih ke dalam sistem pemerintahan modern Iran. Dalam menerapkan gagasannya, Imam Khomeini berhasil menggabungkan struktur pemerintahan religius dengan institusi demokrasi. Namun, Imam Khomeini memiliki definisi demokrasi yang berbeda dengan demokrasi murni dan demokrasi liberal. Dia mengatakan bahwa kebebasan demokratis harus dibatasi dan kebebasan yang diberikan harus dilakukan dalam batas-batas hukum Islam. Meski demikian dapat dikatakan bahwa konsep Wilayatul faqih merupakan salah satu varian demokrasi. Dalam konsep keseimbangan dan mekanisme penyelarasan (checks and balances) ini harus berjalan, meski lembaga tersebut berada di bawah kewenangan wali faqih. Menurut Imam Khomeini tanpa pengawasan Wilayatul faqih, pemerintah akan lalim. Jika peraturan tersebut tidak sesuai dengan kehendak Tuhan dan jika Presiden dipilih tanpa arahan faqih, peraturan tersebut tidak berlaku. Sistem pemerintahan Republik Islam Iran dapat diklasifikasikan ke dalam sistem demokrasi agama, apapun istilahnya diberikan; baik istilah "Teo-Demokrasi" Maududi, "Theistic Democracy" Moh. Natsir "Islamo-Demokrasi" Nurcholis Madjid, Demokrasi, Islam atau apapun yang mencapnya pada dasarnya sama. Sebagai konsekuensi logis, Implikasi struktur gagasan Khomeini tentang demokrasi Islam adalah model dan bentuk pemerintahan alternatif yang bisa menjadi referensi bagi negara-negara Muslim lainnya di masa depan.</strong></p><p><strong> </strong></p><p><strong><em>Kata Kunci – </em></strong><em>Wilayatul Faqih, Implementasi, Sistem, Struktur</em></p><p> </p><p><em>Abstract</em><strong>-</strong><strong>The birth of the Islamic Republic of Iran can not be separated from the role of Ayatollah Imam Khomeini, a cleric's spiritual leader, as well as a highly respected political leader in Iran. Imam Khomeini was one of the most important figures behind the Iranian revolution and the birth of the Islamic Republic of Iran. Because of its role in leading the Iranian revolution that Imam Khomeini was appointed as Leader (leader) of the Islamic revolution, as listed in the Iranian constitution which was passed in December 1979.One of the most prominent ideas in the political thought of Imam Khomeini was his idea about Wilayatul Faqih (governance of the faqih) which basically calls for leadership in general, including political leadership, should be in trusted hands. Imam Khomeini's political thinking about Wilayatul Faqih who became the most important part in the political structure of the Islamic Republic of Iran is putting pressure on the Imamat which is defined as a religious and political leadership as well as carried by the faqih. Wilayatul faqih is a continuation of the doctrine of Imamat in Shi'i political theory in particular Shia Imami. This structure is not a new idea in the thinking among the Shi'a. Imam Khomeini who later develop and practice Wilayatul faqih into Modern Iranian system of government.In applying his ideas, Imam Khomeini succeeded in combining the religious government structure with democratic institutions. However, Imam Khomeini has a different definition of democracy with pure democracy and liberal democracy. He said democratic freedoms should be restricted and the freedom granted shall be exercised within the limits of Islamic law. Nevertheless it can be said that the concept Wilayatul faqih is one variant of democracy. In this concept of balance and alignment mechanisms (checks and balances) must be running, although the institution is located under the authority of guardians faqih. According to Imam Khomeini without the supervision of Wilayatul faqih, the government will be despotic. If the rule is inconsistent with God's will and if the President shall be elected without the direction of a faqih, the rule is not valid. System of government of the Islamic Republic of Iran can be classified into a religious democratic system, whatever the term is given; either the term "Teo-Democracy" Maududi, "Theistic Democracy" Moh. Natsir "Islamo-Democracy" Nurcholis Madjid, Democracy, Islam or anything that labeled him basically the same. As a logical consequence, Implications of the structure of Khomeini's notion of Islamic democracy is a model and an alternative form of government that could be a reference for other Muslim countries in the future. </strong></p><p><strong> </strong></p><strong><em>Keyword - </em></strong><em>Wilayatul Faqih, Implementation, System, Structure</em>
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Hojati, Afshin. "After Khomeini." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 112–14. http://dx.doi.org/10.35632/ajis.v27i3.1313.
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Drawing on the sociology of revolution, Arjomand’s book is set onexplaining the political developments of Iran and its rollercoaster-likedomestic and foreign policy realities during the past two decades. Accordingto the author, the greatest misconception about post-revolutionary Iran isthe notion that the revolution ended with the establishment of a “Brintonian”Thermidor through the rise to power of the pragmatist presidentHashemi-Rafsanjani (1989-97) and/or the reformist president Khatami(1997-2005). In contrast, “this book argues that the Islamic revolution didnot end with Khomeini’s death and that there was no return to ‘normalcy’the day after. Massive revolutionary violence abated while the revolutioncontinued” (p. 5) ...
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Al Mukarromah. "Dakwah dalam Pandangan Imam Khomeini (1902-1989 M)." Al-Qaul: Jurnal Dakwah dan Komunikasi 1, no. 1 (August 8, 2022): 1–29. http://dx.doi.org/10.33511/alqaul.v1n1.1-29.
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Ayatollah Ruhullah Al-Musawi Al-Khomeini or Imam Khomeini is one of the scholars in Iran as well as the leader of the Iranian state who took part in moving the Iranian people towards the teachings of Islam. The Iranian leader who was born in 1902 AD, through his work, was able to overthrow the ruling regime that wanted to distance the people from the teachings of Islam because of the influence of foreign intervention. Imam Khomeini was able to influence all the Iranian people to overthrow the anti-Islamic regime that was in office at that time, Shah Reza Pahlavi. With 98.2% of the people's vote in favor of the establishment of the Islamic Republic, officially on April 1, 1979 an Islamic Republic of Iran was established. This event is known as the Islamic Revolution of Iran. (Islamic, tt) This article can be used as a reference to find out how the da'wah and communication views of a leading figure from Iran, namely Imam Khomeini. The benefits of this research are a source of inspiration and add insight into the treasures of Islamic scholarship for Muslim scientists, da'wah and communication practitioners. This type of research is qualitative, namely descriptive research methods, namely historical descriptive namely describing historical research results using the "script study" method which uses analysis referring to library data, namely books, journals, and supporting historical documents that can support this research. Da'wahin Imam Khomeini's view is in line with the theory stated in the science of da'wah, the arguments of the Qur'an, and as-sunnah. In the science of da'wah there is an explanation of the elements of da'wah. Imam Khomeini has a da'wah view that almost all describes the components of the elements of da'wah, especially aspects regarding the da'i from the perspective of how the preacher's morals should be based on the concept of Islamic morals. Regarding mad'u, Imam Khomeini divides it into three based on their social strata, namely: officials, the public, and the rich, along with an explanation of the appropriate da'wah material for the distribution of the mad'u da'wah. Lastly, Methods of Effective Da'wah according to Imam Khomeini.
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Ebrahimian, Mojtaba. "A Critical Introduction to Khomeini." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 126–30. http://dx.doi.org/10.35632/ajis.v32i3.998.
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Ayatollah Ruhollah Khomeini (1902-89) is undoubtedly one of the twentiethcentury’s key international revolutionary figures whose role is definitive tomodern Iranian history. A massive amount of scholarship has been producedin Iran about him; this is not the case, however, in the English-speaking world.This publication by a collection of eminent scholars of Iranian studies, therefore,examines the critical impact of his political thought and religious philosophywithin and beyond Iran.In “Introduction,” editor Arshin Adib-Moghaddam provides a brief summaryof Khomeini’s political life before, during, and after the revolution. Inhis view, the Islamic Republic’s revolutionary discourse not only triggeredunprecedented sociopolitical changes, but also influenced the subjectivity ofIranian citizens. Moreover, he maintains that the two pillars of the ayatollah’spolitical thought were a “strong state” and “independence from foreign influences,”which are still adamantly pursued today (p. 15).Fakhreddin Azimi, in “Khomeini and the ‘White Revolution,’” looks atthe social context of his rise to prominence in the pre-revolutionary decades.With the dissolution of Reza Shah’s autocratic rule in 1941, secular and leftistdiscourses gained enough momentum to threaten the religious establishment.Despite these changes, the leading Shi‘i ulema maintained a quietist stanceuntil the middle of twentieth century (p. 19). During the 1960s, Khomeini initiatedhis rigorous anti-Shah political activity by combining “a stern moralismon gender issues and sociopersonal freedoms” with “forceful professions of ...
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Fadoil, M. Heri. "Konsep Pemerintahan Religius dan Demokrasi Menurut Abdul Karim Soroush dan Ayatullah Khomeini." al-Daulah: Jurnal Hukum dan Perundangan Islam 3, no. 2 (October 1, 2013): 438–73. http://dx.doi.org/10.15642/ad.2013.3.2.438-473.
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Abstract: Abdul Karim Soroush judges that religious rule is incorrect assessment of the application of Islamic jurisprudence. In a religious society, Islamic jurisprudence obtains the right to govern. It is, of course, necessary to establish a kind of Islamic jurisprudence-based religious rule. Soroush firmly rejects it because such interpretation is too narrow. As for democracy, Soroush argues that the system used is not necessarily equal to that of the Western. On the contrary, Ayatollah Khomeini’s thoughts on religious rule are reflected in the so called wilayat al-faqih. It is a religious scholar-based government. Democracy, according to him, is the values of Islam itself, which is able to represent the level of a system to bring to the country’s progress. Principally, there are some similarities between the ideas of Ayatollah Khomeini and those of Abdul Karim Soroush in term of religiosity. They assume that it is able to sustain the religious system of government. The difference between both lies on the application of religiosity itself. Ayatollah Khomeini applies the concept of a religious scholar-based government, while Abdul Karim Soroush rejects the institutionalization of religion in the government or state.Keywords: Governance, democracy, Abdul Karim Soroush, Ayatollah Khomeini
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Muhammad Alfan Sidik. "KOSMOLOGI DALAM PANDANGAN IMAM KHOMEINI." Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat 18, no. 1 (June 6, 2022): 45–71. http://dx.doi.org/10.24239/rsy.v18i1.799.
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The harmony between humans and the universe is getting less due to overexploitation. To overcome this, the proper guidance on treating the universe properly is highly needed. Therefore, Alquran has invited humans to take care of and be concerned about natural sustainability. This study focuses on the cosmology of Imam Khomeini regarding the universe since he is one of the most significant figures in the Iran revolution, known as a statesman, Sufi, philosopher, and Theologian. This study employs a qualitative approach using a literature review of Imam Khomeini’s publications. Anchored in Tajalli and Wahdatul would proposed by Ibnu ‘Arabi and other cosmology theories from philosophers and theologians, the cosmology of Khomeini was analyzed critically. The study reveals that the universe is the name of Allah, the name is the sign, and all creatures in the world are the sign of Allah. This leads to the perspective that the universe is Tajalli. From this point of view, humans should treat the universe more appropriately since it is a medium to make them get closer to their god.
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Putra, Andi Eka. "KONSEP ‘IRFAN DALAM SAJAK-SAJAK IMAM KHOMEINI." KALAM 9, no. 1 (July 1, 2015): 115. http://dx.doi.org/10.24042/klm.v9i1.327.
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Imam Khomeini (1902 M—1989 M) adalah sosok sufi yang produktif yang banyak menulis buku-buku bertema ‘irfan. Ia menggunakan istilah ‘irfan, bukan tasawuf, karena dalam mazhab Syi’ah istilah ‘irfan lebih populer ketimbang tasawuf. Sejak usia muda Imam Khomeini sudah menulis dan mengamalkan ajaran sufi. Pemikirannya tentang ‘irfan banyak dituangkan dalam bentuk sajak sufistik. Sajak merupakan media bagi Imam Khomeini untuk menyampaikan kerinduannya kepada Allah. Jenis ‘irfan dalam pandangan Imam Khomeini cenderung simbolik dan menggunakan ungkapan-ungkapan filosofis. ‘Irfan dan filsafat dalam pandangan Imam Khomeini tidak terpisah. Bahkan jika dikelompokkan, maka model ‘irfan Imam Khomeini adalah ‘irfan atau tasawuf falsafi.
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Schahgaldian, Nikola B. "Iran after Khomeini." Current History 89, no. 544 (February 1, 1990): 61–64. http://dx.doi.org/10.1525/curh.1990.89.544.61.
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Hunter, Shireen T. "Post-Khomeini Iran." Foreign Affairs 68, no. 5 (1989): 133. http://dx.doi.org/10.2307/20044204.
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Quandt, William B., and Shireen T. Hunter. "Iran after Khomeini." Foreign Affairs 71, no. 4 (1992): 214. http://dx.doi.org/10.2307/20045374.
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Rosalnia, Rika Leli Dewi Khusaila, and Subi Nur Isnaini. "Hermeneutika Ruhullah Khomeini: Surplus Makna dan Pembacaan Alegoris Terhadap Term Al-Rahman dan Al-Rahim." Mutawatir : Jurnal Keilmuan Tafsir Hadith 12, no. 2 (December 20, 2022): 282–310. http://dx.doi.org/10.15642/mutawatir.2022.12.2.282-310.
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The interpretation of Ruhullah Khomeini which is agreed upon as a Sufistic interpretation is interesting for further discussion. This paper attempts to explore Imam Khomeini’s hermenutics, starting from his paradigm of the Qur’an and its exegesis, then examines his theory of allegorical interpretation by looking at how it produces new meanings that go beyond the literal meaning of the text or reach esoteric meanings, especially in terms of al-raḥmān and al-raḥīm. This paper use Paul Ricoeur’s interpretation theory as a thinking partner to find the idea of a surplus meaning that inhernt in every single text, including the Qur’anic text. This research finds three main points: Imam Khomeini’s idea on the diversity of meanings as a logical consequence from the premise that the Qur’an has two meanings, exoteric and esoteric; allegorical interpretation of Imam Khomeini which is explained discursively depicting a Sufistic-philosophical face and colored by Shia ideology; the interpretation of the terms al-raḥmān and al-raḥīm presents the concept of wujūdīyah (the existence) as a result of synthesis from the concepts of previous philosophers, especially Ibn ‘Arabī and Mulla Sadra. The diversity of meanings of al-raḥmān and al-raḥīm shown in Imam Khomeini’s interpretation from several views and his personal synthesis, includes: the two terms are interpreted the same and the repetition is only confirmation, meaning compassion and kindness, the Names and Attributes of Allah that reach the level of existence and manifestation.
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Muhammad, Sansan. "KONSEP NEGARA MENURUT IMAM AYATULLAH KHOMEINI DALAM TINJAUAN FILSAFAT POLITIK." Jurnal Penelitian Ilmu Ushuluddin 2, no. 3 (April 26, 2022): 413–29. http://dx.doi.org/10.15575/jpiu.13635.
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Government in Islam has long historical roots, starting from the reign of the Prophet, the companions, the tabi'in, to the Imams. The purpose of this paper is to describe the main discussion of the research on the concept of the state according to Imam Ayatullah Khomeini and the analysis of Islamic political philosophy on the thoughts of Imam Ayatollah Khomeini. This research is a literature study, with qualitative methods, and Islamic political philosophy as a knife of analysis. The finding in this study is that the concept of the state in Khomeini's view is a system of government through the leadership of the ulama (Wilayah al-Faqih). Which in the al-Faqih Region government system, monotheism is the basis of the law. This theory is at the core of Khomeini's thoughts on the concept of the Islamic State. This concept is the result of his reinterpretation of the Islamic political system that the Prophet had built, which was then continued by the Imams to Imam Mahdi. Iran's democracy is a “theo-democracy”, and not a democracy as practiced by other democracies. However, the point that needs to be underlined is that Faqih's position cannot be applied arbitrarily, but rather to control democracy, so that it remains in line with Islamic values and the mandate of the Islamic Revolution of Iran.
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Vickers, Stephen. "Iran: the Khomeini revolution." International Affairs 66, no. 2 (April 1990): 421. http://dx.doi.org/10.2307/2621449.
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Hosseini, Hamid. "From Buchanan to Khomeini." American Journal of Economics and Sociology 49, no. 2 (April 1990): 167–84. http://dx.doi.org/10.1111/j.1536-7150.1990.tb02270.x.
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Bösch, Frank. "Zwischen Schah und Khomeini." Vierteljahrshefte für Zeitgeschichte 63, no. 3 (July 15, 2015): 319–50. http://dx.doi.org/10.1515/vfzg-2015-0020.
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Vorspann 1978/79 fegte eine Revolution das Regime von Schah Mohammad Reza Pahlavi im Iran hinweg - eine islamische Revolution, an deren Ende ein Gottesstaat unter Führung der Geistlichkeit stand, mit Ayatollah Khomeini an der Spitze. Die Bundesregierung unter Kanzler Helmut Schmidt und Außenminister Hans-Dietrich Genscher befand sich in einer Zwickmühle: Einerseits war der Iran ein wichtiger Erdöllieferant und Handelspartner, andererseits verstörte die Gewalt gegen politische Gegner und Vertreter der westlichen Staatengemeinschaft, die in der Besetzung der amerikanischen Botschaft in Teheran gipfelte. Frank Bösch zeigt auf der Basis neuer Quellen, wie die Bundesregierung auf die islamische Revolution reagierte, zwischen interessengeleitetem Pragmatismus und außenpolitisch gebotener Bündnistreue zu den USA lavierte und so hinter den Kulissen als Vermittler zwischen Teheran und Washington fungieren konnte.
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Seyed-Gohrab, Asghar. "Khomeini the Poet Mystic." Die Welt des Islams 51, no. 3-4 (2011): 438–58. http://dx.doi.org/10.1163/157006011x603550.
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AbstractAyatollah Khomeini (1902-1989), the founder of the Islamic Republic of Iran, is commonly known in the West for his political reading of Islam. Especially his death-sentence against the British-Indian writer Salman Rushdie, in 1989, strengthened his image as a fundamentalist. Khomeini as a hermit and mystic poet who composed poetry about selfless love, wine and mystic union is, for the western public, contradictio in terminis. Yet mysticism and poetry are two essential aspects of his personality, usually overshadowed by his outspoken political views.
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Alipour, M. "Transgender Identity, The Sex-Reassignment Surgery Fatwās and Islāmic Theology of A Third Gender." Religion and Gender 7, no. 2 (February 19, 2017): 164–79. http://dx.doi.org/10.18352/rg.10170.
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Although in the late 1980s, transgender sex-reassignment surgery was legalized (made halāl) in sharīʿa and/or in state law by the Fatwās of Āyatullāh Khomeini in Iran and Shaykh al-Ṭanṭāwī in Egypt, the issue of whether Islamic theology accepts transgender people as third gender remains underdeveloped. The traditional Islamic line on gender divisions has been criticised for being established on the basis of the binary logic of male and female gender which leaves no capacity to accept a third gender in traditional Islāmic theology. Therefore, the fatwās of both Khomeini and al-Ṭanṭāwī were issued on the basis of the binary logic of male and female gender. However, this article argues that although al-Ṭanṭāwī’s fatwā was vague and clearly built on a gender binary logic, Khomeini’s fatwā was issued on other grounds that may allow for a discussion on transgender Muslims as third gender. Moreover, the article argues that there is a discursive space within Muslim juridical texts which one may justifiably use to underpin an interpretation of a third gender in Islāmic legal and theological debates.
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Corboz, Elvire. "Khomeini in Najaf: The Religious and Political Leadership of an Exiled Ayatollah." Die Welt des Islams 55, no. 2 (September 1, 2015): 221–48. http://dx.doi.org/10.1163/15700607-00552p03.
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The thirteen years Khomeini spent in exile in the Iraqi shrine city of Najaf is still a little-known page of his life. Based on a collection of published interviews with Iranian clerics, this article explores the social mechanisms of his growing authority, both as a religious scholar and a revolutionary figure. His leadership practices were, the article argues, a mirror of his position of in-betweenness characterized by his physical presence in Najaf and his continued attachment to the home country. The social dynamics at work inside the Iraqi seminaries are explored first to situate Khomeini in his place of exile. While he was kept at a distance by Najaf’s most influential clerical groups, he also had access to a social base of his own, a group of supporters composed mainly of Iranian students and low-ranking scholars. The local and transnational development of Khomeini’s religio-political leadership is addressed next. His scholarly and social activities among Najaf’s community of learning allowed him to consolidate and spread his religious influence. His political activities were less overt than generally assumed; he kept a low profile in Najaf’s public sphere yet maintained a political presence transnationally through his network.
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Bohdan, Siarhei. ""They Were Going Together with the Ikhwan": The Influence of Muslim Brotherhood Thinkers on Shi'i Islamists during the Cold War." Middle East Journal 74, no. 2 (August 1, 2020): 243–62. http://dx.doi.org/10.3751/74.2.14.
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By analyzing the interest displayed by the followers of Ayatollah Ruhollah Khomeini in writings by members of the Muslim Brotherhood, this article shows how the Shi'i Islamist movement in Iran and Afghanistan was both transnational and influenced by Sunni Islamists in the Arab world. Using mostly Iranian and Afghan sources, this article discusses these influences through the notion of Islamic revolutionary ecumenism. While much attention has been given to Khomeini's call to "export" Iran's Islamic Revolution, this article shows some of the ways his own followers "imported" their ideology.
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Muhammad Ichsan, Sayed, and Syarif Hidayatullah. "Revolusi Republik Islam Iran." Jurnal Ekshis 1, no. 1 (April 11, 2023): 12–22. http://dx.doi.org/10.59548/je.v1i1.17.
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Revolusi Republik Islam Iran merupakan sebuah keberhasilan rakyat Iran dalam menumbangkan kekuasaan Reza Shah Fahlevi, dan menghasilkan sebuah perubahan segala aspek dalam kehidupan bermasyarakat Iran, dan salah satunya konsep pembaharuan yang dicetuskan oleh Ayatullah Uzhma Ruhullah Imam Khomeini, setelah dua pemerintahan sebelumnya tidak mampu memberikan bentuk pembaharuan yang nyata kepada masyaraka. Jenis penelitian ini adalah studi pustaka atau Library Research yang menggunakan khazanah kepustakaan tentang sejarah serta revolusi republik Islam Iran sebagai referensi utama. Bentuk pembaharuan yang digagas oleh Ayatullah Uzhma Ruhullah Imam Khomeini adalah ulama sebagai pemegang kekuasaan tertinggi dan dikenal dengan istilah Velayat al-Faqih, ulama merupakan representasi pengamalan atas ajaran agama, sehingga langkah dan keputusan yang diambil berdasarkan hukum agama. Hingga saat ini, Velayat al-Faqih masih bertahan dan memberikan warna tersendiri dalam sistem pemerintahan Islam. Kata kunci: Imam Khomeini, Pembaharuan, Velayat al-Faqih References: Allouche, A. (1983). The Origins and Development of the Ottoman (First Edit). Klaus Schawrs Verlag. Halim, S. (2011). Farhang Moaster Persian-English Dictionary (Edisi I). Farhang Moaser Publisher. Jafri, S. H. M. (2003). Mazhab Syiah Dua Belas Imam. In S. H. Nasr (Ed.), Ensiklopedia Tematis: Spiritualitas Islam (Edisi I, p. 656). Penerbit Mizan. Kurdi, S. (1989). PARA MULLAH ( Studi Pemikiran Khomeini tentang Wilayatul Faqih ) Sulaiman Kurdi * nasional di kawasan Timur Tengah dan berdampak internasional adalah revolusi Islam Iran Pimpinan Ayatullah Khomeini yang pecah pada 1979 . Revolusi Iran itu berhasil membeba. Hermenia: Jurnal Kajian Islam Interdisipliner, 6, 160. Lorentz, J. H. (2007). Historical Dictionary of Iran (Second Edi). The Scarerow Press Inc. Rahnema, A. (2002). Ali Syari’ati: Biografi Politik Intelektual Revolusioner (S. Mahdi, Sayed & Bhawono, Ed.; Edisi I). Penerbit Erlangga. Rakhmat, J. (1999). Rekayasa Sosial: Reformasi, Revolusi atau Manusia Besar? (Edisi I). Penerbit Remaja Rosdakarya. Sihbudi, R. (1991). Islam, Dunia Arab, Iran: Bara Timur Tengah (Edisi I). Penerbit Mizan. Sihbudi, R. (1992). Eksistensi Palestina: di Mata Teheran dan Washington (Edisi I). Penerbit Mizan. Sihbudi, R. (1996). Biografi Politik Imam Khomeini (Edisi I). PT Gramedia Pustaka Utama. Yamani. (2002). Filsafat Politik Islam: Antara Al-Farabi dan Imam Khomeini (Edisi I). Penerbit Mizan.
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Abdolmohammadi, Pejman. "Il Repubblicanesimo Islamico dell’Ayatollah Khomeini." Oriente Moderno 89, no. 1 (August 12, 2009): 87–100. http://dx.doi.org/10.1163/22138617-08901007.
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Behrooz, Maziar. "Factionalism in Iran under Khomeini." Middle Eastern Studies 27, no. 4 (October 1991): 597–614. http://dx.doi.org/10.1080/00263209108700879.
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Randjbar-Daemi, Siavush. "A Critical Introduction to Khomeini." British Journal of Middle Eastern Studies 42, no. 4 (February 16, 2015): 686–88. http://dx.doi.org/10.1080/13530194.2014.990300.
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Brown, L. Carl, and Baqer Moin. "Khomeini: Life of the Ayatollah." Foreign Affairs 79, no. 4 (2000): 160. http://dx.doi.org/10.2307/20049860.
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Khomeini, Ruhollah. "Five mysticalghazalsby the Ayatollah Khomeini." Iranian Studies 30, no. 3-4 (September 1997): 273–76. http://dx.doi.org/10.1080/00210869708701875.
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Baranov, Alexey V. "Imam Khomeini’s «Islamic Awakening» and Shahinshah Mohammad Reza-Pahlavi’s «White Revolution» (on the Issue of Relations with the West)." Vestnik of North Ossetian State University, no. 1 (March 25, 2023): 12–18. http://dx.doi.org/10.29025/1994-7720-2023-1-12-18.
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The article attempts an analytical analysis of the views of Imam Khomeini on the need for an inevitable revision and rejection of the pro-Western policy of Shahinshah Mohammad Reza Shah Pahlavi, carried out within the framework of the «White Revolution». The article is based on the analysis of Imam Khomeini’s public speeches, which appeared during his forced stay in France before the revolution itself, when he had the opportunity to directly address the Western audience, trying to explain the real state of affairs in pre-revolutionary Iran. It was after this that the figure of Khomeini began to be perceived in the Western media as the leader of the anti-Shah movement. The article draws on the works of the imam included in the official multi-volume collections of his works «Kawthar» and «Sahifeh-ye Imam». The ideas expressed by the imam criticizing the consequences of the Shah’s reforms formed the basis of his concept of «Islamic Awakening», designed to become an alternative to the official course of the Shah’s Iran after the victory of the Islamic Revolution. The article analyzes the imam’s statements about the figure and reforms of the Shah, his foreign policy dependence on the United States, the inevitable failure of economic and social transformations, the deadlock of the pro-Western course in the education system and propaganda cliches imposed from the outside about the advantages of Western culture and Western values. The sources involved made it possible to clarify and clarify the ideological and theoretical approaches of Imam Khomeini in the interpretation of crisis phenomena in the life of Iranian society, which was undergoing a radical transformation. As a result of the analysis, the conclusion is made about the inevitability of the events that have gone down in history under the name of the «Islamic Revolution».
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Sahraei, Faramarz. "Innovation in the indicators of the republic from the perspective of the Imams of the Islamic Revolution of Iran." IAR Journal of Humanities and Social Science 3, no. 02 (April 20, 2022): 39–49. http://dx.doi.org/10.47310/iarjhss.2022.v03i02.006.
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This research has been formed with the aim of explaining and comparing the innovative features of the republic in the political ideas of the Imams of the Islamic Revolution of Iran. In this regard, by using the research method of content analysis, all the statements and thoughts of Imam Khomeini from 1963 to 1989 and the Supreme Leader Ayatollah Khamenei from 1989 to 2015 in full as a statistical population under study Is located. In order to carry out the research, 15 indicators for the republic were determined from the perspective of the Imams of the Islamic Revolution of Iran After obtaining the approval of experts regarding the desired innovative indicators, coding was performed and a total of 420 items of Imam Khomeini's orders and 512 items of the Supreme Leader's statements were cited in statistical analyses. In the following, the collected data and information are analysed and the research findings indicate that the most important indicator from Imam Khomeini (Allah’s pleasure)'s point of view is the "Populares of the Islamic government" and from the perspective of the Supreme Leader " Obligation, constructiveness and honest service to the people " which is defined and explained based on the conditions and requirements of the time.
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Baranov, Aleksey V. "“This is my religious duty”: Ayatollah Khomeini’s political debut in 1962." Izvestiya of Saratov University. History. International Relations 22, no. 3 (September 23, 2022): 344–49. http://dx.doi.org/10.18500/1819-4907-2022-22-3-344-349.
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The article examines the events of October – December 1962 in Iran, related to the discussions that took place in Iranian society on the issue of the election bill, as part of the preparation of the reforms of the “White Revolution of the Shah and the People”. Based on the analysis of Ayatollah Khomeini’sspeeches and appeals, his views and approaches to the proposed bill arecharacterized. Based on the results of the analysis, it is concluded that Ayatollah Khomeini’s approach to the Shah’s initiative is unconstitutional and anti-Islamic. The Shah’s refusal to ratify the bill meant recognition of Khomeini as the leader of the anti-Shah movement in Iran.
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Prabaswari, Prabaswari. "Pengaruh Budaya Strategis pada Kepemimpinan dan Revolusi Islam Iran." Jurnal ICMES 5, no. 2 (December 24, 2021): 186–208. http://dx.doi.org/10.35748/jurnalicmes.v5i2.107.
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Revolusi Islam Iran di bawah kepemimpinan Ayatollah Imam Khomeini merupakan fenomena yang mengguncang dunia. Khomeini sendiri adalah sosok pemimpin spiritual ulama dan sekaligus sebagai pemimpin politik yang sangat dihormati di Iran. Model kepemimpinan yang dipakai oleh Khomeini tersebut mendapatkan banyak ujian, di antaranya adalah perang Iran-Irak serta sanksi ekonomi AS atas alasan program nuklir. Dengan segala macam tantangan tersebut, Iran tetap berhasil membentuk pemerintahan konstitusional yang memberikan kekuatan luar biasa kepada elit ulama, sehingga dapat mengendalikan politik internal dan juga tekanan eksternal, yang berpengaruh terhadap kelangsungan hidup rezim. Dari penelitian ini, penulis menemukan bahwa keberhasilan Republik Islam Iran membentuk pemerintahan yang efektif tersebut merupakan gambaran keberhasilan Iran melakukan adaptasi yang fleksibel terhadap budaya Iran Persia dan Islam Syiah yang bertransformasi menjadi budaya strategis. Penelitian ini menggunakan metode analisis studi literatur serta teori budaya strategis, dalam kaitannya dengan pengambilan keputusan kebijakan luar negeri.
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Durand, Edwige. "Tradition chiite et islamisme khomeiniste (Note)." Études internationales 25, no. 1 (April 12, 2005): 5–24. http://dx.doi.org/10.7202/703277ar.
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If we compare the religious tradition of Shi'ite Islam with the ideology Khomeini propounded from 1979 on, it emerges that Khomeini-style Islamism is more of a revolutionary political ideology falling within the category of Western Third-Worldism. It diverges from Shi'itism which has traditionally preached the illegitimacy of power, the need for contestation, the challenging of whatever is established, the search for social justice, the giving of support to the oppressed, and the expectation of a coming messiah. Khomeini exploited this tradition to serve political ends. He interpreted it in his own way and instituted a radical, infallible government of clerics while preaching anti-Westernism and Pan-Islamism intermixed with the exporting of his revolution. Shi'ite Islam has thus lost its traditional religious character, giving rise to confusion between religion and politics to the detriment of the former.
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Fawcett, Louise. "After Khomeini: the Iranian Second Republic." International Affairs 71, no. 4 (October 1995): 901–2. http://dx.doi.org/10.2307/2625198.
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Shahidian, Hammed, and Asghar Fathi. "Iranian Refugees and Exiles since Khomeini." Contemporary Sociology 21, no. 3 (May 1992): 365. http://dx.doi.org/10.2307/2076288.
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Yeganeh, Cyrus. "After Khomeini: Iran Under His Successors." Contemporary Sociology: A Journal of Reviews 41, no. 2 (March 2012): 172–73. http://dx.doi.org/10.1177/0094306112438190a.
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Milani, Abbas. "After Khomeini: Iran under his Successor." Iranian Studies 45, no. 4 (July 2012): 577–80. http://dx.doi.org/10.1080/00210862.2012.673834.
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Berrué, David. "Mohsen Sazegara, de Khomeini à Gandhi." Alternatives Non-Violentes N° 209, no. 4 (December 5, 2023): 38–40. http://dx.doi.org/10.3917/anv.209.0038.
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Saraei, Marzieh Samaei Sahneh, Jalal Dorakhshah, and Rahim Khastu. "Shiite and Sunni Political Expediency Position in Jurisprudence: A Case Study of Political Thought of Imam Komeini and Abu Ishaq Shatby." Journal of Politics and Law 9, no. 8 (September 29, 2016): 108. http://dx.doi.org/10.5539/jpl.v9n8p108.
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"Interest" is one of the basic concepts of political jurisprudence that Shia and Sunni scholars have developed different opinions about it. In the sphere of Shiite political jurisprudence, especially after the Islamic Revolution of Iran, the concept was deemed appropriate status in the vote and the views of Imam Khomeini were manifested. In Sunni jurisprudence, numerous scholars have examined this issue that they can be named the most outstanding Abu Isac Shatby. In this article, the question is: what are the differences and similarities of Imam Khomeini's viewpoints of Abu Isac Shatby on the issue of the interest and the research method is descriptive and regarding the title is matching that is woth for exploration and investigation.
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Sabar. "The Idea of Ayatollah Khomeini's Renewal." International Journal Conference 1, no. 1 (February 2, 2023): 135–39. http://dx.doi.org/10.46870/iceil.v1i1.466.
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Ayatollah Khomeini with his expertise in various fields of science, invited and taught the young men of the time, both the fields of philosophical, political and other theologians, so that little by little they were able to renew the understandings that existed in Iran. Ayatollah Khomeini is a cleric who never gives up hope in achieving his goal of revolution, whichever obstacles he faces, does not at all affect his goal. So that in the 70s Shah's leadership fell.
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Gevorgyan, Anna. "One Revolution for the Whole World: The Efforts of Ayatollah Khomeini to Unite the Muslims of the World." Analytical Bulletin 13 (June 27, 2019): 25–36. http://dx.doi.org/10.56673/18294502-19.13-25.
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One the main goals of the ayatollah Ruhollah Khomeini after the Islamic Revolution in Iran was the unity of all Muslims of the world in the framework of that revolution. The theory of “Velayate Faqih” that was in the cornerstone of the revolutions philosophy was perceived as a universal prescription for all the Muslims both Shia and Sunni in order to have just government and unity among the Muslims. The article examines the discourse and diplomatic steps of ayatollah Khomeini in order to reach the abovementioned unity.
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Kamal, Abdol Moghset Bani, and Wahabuddin Ra’ees. "Iran’s Aid Diplomacy in Afghanistan: The Role of Imam Khomeini Relief Committee." Contemporary Review of the Middle East 5, no. 4 (September 26, 2018): 308–26. http://dx.doi.org/10.1177/2347798918795369.
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This study aims at examining the Islamic Republic of Iran’s “aid diplomacy” officially referred to as “support diplomacy” and focuses on the Imam Khomeini Relief Committee (IKRC), a charity organization which is functioning as the main vehicle. The IKRC is highly active in many poor countries and this study focuses on the activities, strategies, and achievements of the IKRC in Afghanistan. The study among others finds that Iran is using rigorous aid diplomacy to penetrate into the downtrodden layers of Afghan society. The foundational principles of the IKRC suggest that this institution is functioning in the direction of Ayatollah Khomeini’s doctrine of “Exporting the Revolution.” In line with this, the IKRC is tasked to nurture Afghan sympathizers for the Islamic Republic of Iran to enhance this country’s soft power in Afghanistan and the relief efforts are heavily influenced by its official ideology that is based on Shia belief system.
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Aziz, T. M. "The Role of Muhammad Baqir al-Sadr in Shiʿi Political Activism in Iraq from 1958 to 1980." International Journal of Middle East Studies 25, no. 2 (May 1993): 207–22. http://dx.doi.org/10.1017/s0020743800058499.
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On 8 April 1980, Muhammad Baqir al-Sadr was executed. His execution arousedno criticism from the West against the Iraqi regime, however, because Sadr had openly supported the Ayatollah Khomeini's regime in Iran and because the West was distracted by the turbulence in Iran that followed the revolution. Governments both in the West and in the region were concerned that the Iranian revolution would be “exported,” and they set about eliminating that threat. When Ayatollah Khomeini called upon Muslims in Iraq to follow the example of the Iranian people and rise up against the corrupt secular Baʿthist socialist regime, they interpreted it as the first step in the spread of Islamic radicalism that would eventually lead to the destablization of the whole region.
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Azhar, Zahra. "Leadership in the Modern Shīʿī Thought." Australian Journal of Islamic Studies 8, no. 2 (August 12, 2023): 55–75. http://dx.doi.org/10.55831/ajis.v8i2.533.
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The leadership of the Islamic nation is one of the concepts that SHĪʿĪ scholars have seriously theorized about, especially since the Safavid era. In Shia thought, this concept is specifically tied to the concept of occultation, and the leader who is being talked about is considered to be the deputy of the Imam of the time. Imam Khomeini put forward one of the most important and of course the latest theories in this matter. Imam Khomeini's opinion is very important because it was the basis of the opinions after him and it was practically implemented in contemporary Iran.
This article is trying to explain the Imam's theory about the leadership of the society during the time of occultation and examine its features and elements.
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Bisri, Hasan. "Khomeini’s Concept of Wilâyat Al-Faqîh and Its Influence on the Contemporary Indonesian Islamic Thought." TAJDID 25, no. 1 (June 4, 2018): 33. http://dx.doi.org/10.36667/tajdid.v25i1.351.
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The concept of wilâyat al-faqîh from Imam Khomeini was one of the products of Islamic thought. It has revive discourse on Islamic studies in various parts of the Islamic world. It is not only become a threat to the status quo of the Muslim rulers, in fact it has been raising the academic and scholarly discussion in the forums of national, regional, and international levels. The influence of the concept of wilâyat al-faqîh from Imam Khomeini to contemporary Islamic thought in Indonesia looked on discourse about the relation between religion and state. Indeed, the debate on religion-state relations have long occurred in Indonesia, but in academic discourse becomes increasingly crowded since the concept of wilâyat al-faqîh serve as the basis for the establishment of the Islamic State of Iran by Imam Khomeini. Effect the concept of wilâyat al-faqîh in contemporary Indonesian Islamic thought encouraged by the publication of books by/about Imam Khoemini and about Shia in general and the development of Shi'i institutions in Indonesia.