The Holy Quran from the Points of View of a Great Mystic Politician

By: Dr. Mahmood Vaezi
Tehran University
Without any doubt Islam, as one of the great Abrahamic religions has changed the course of history since its inception fourteen centuries ago till now and was always present as a living and transforming thought. It has to its credit an exclusive evolutionary progress and growth and more than one and half billion people in the contemporary world are living in the name of their holy book that is the Holy Quran.
The Holy Quran is the universal book of guidance and gnosis which elevated the ignorant Bedouins of Arabian peninsula into human beings with high status and showered and endowed knowledge, science and a glorious civilization to its followers.
The guidance from the Holy Quran has always trained self-made human beings with high status who are deeply concerned for the well being of the society, humanity and world peace which is practically manifested in their deeds and utterances.
The present article endeavors to introduce the Holy Book [the Holy Quran] which has always gifted self-made human beings with high status through the thoughts of Imam Khomeini, one of the great luminaries of the world history, who was trained by the guidance from this Holy Book and who was true Gnostic, famous politician and an expert on exegesis of the Holy Quran. This great man created the greatest revolution of the world history in the end of the second millennium by basing all his actions from the teachings of the Holy Quran. In spite of all hindrances and opposition from the arrogant world powers, he on account of following the teachings of this Divine Book[the Holy Quran] is considered as the best and most successful example and model among the followers of the great Abrahamic religions.

A Glance on the Life of Imam Khomeini
Imam Syed Ruhullah Musavi al-Khomeini (1900-1989) the Founder and Supreme Leader of the Islamic Republic of Iran, his grandfather was Mirza Ahmad Mujtahed Khonsari, a high ranking religious scholar in the Central Iran, who banned the use of tobacco by Muslims. Following the grant of a tobacco monopoly to a British company and the canceling of the concession by the Iranian monarch due to Ulama's resistance, that event marked the beginning of the direct influence of the Ulama in Iranian politics. Imam Khomeni’s father was Agha Mustafa Khomeini, a leading religious scholar in the Central Iran and was murdered when he was five months old. At the age of six, he began to study the Holy Quran at home and at the local school, under the supervision Mulla Abdul Qasim and Sheikh Ja'afar and his elder brother, Ayatulah Pasandideh. In 1921, Imam Khomeini commenced his studies in the Islamic seminary of Najaf (Iraq). Later on by accepting Ayatollah Haaeri's invitation, he migrated to Qom (Iran). He completed the highest level in Islamic jurisprudence by 1927. He also specialized in various fields like Islamic jurisprudence, ethics, philosophy and mysticism (Irfan) and wrote numerous books on these subjects.

Comprehensive Personality of Imam Khomeini (R.A.)
Thirty-two years has passed since the victory of the glorious Islamic revolution in Iran led by Imam Khomeini, however, we have not yet been able yet to fulfill all his ideals in the society completely. Sayyed Ali Khomeini, the grandson of the founder of the Islamic Revolution has said that " We have not even analyzed his thoughts truly yet. There exist lots of interpretations and everybody analyze his thoughts according to his views and interpretations.
Imam Khomeini's multi dimensional characteristics can be studied as a comprehensive model by the Islamic seminaries and by those who study in schools of theology and it is expected most from the Islamic seminaries in this regard.
Imam Khomeini's characteristics were related to Islamic seminaries and so his characteristics cannot be analyzed unless this background is truly investigated. In this article seminary characteristics of Imam Khomeini will be dealt with and different views and ideas will be touched upon.
Imam Khomeini as a great Jurisprudent; Definition of Fiqh (Jurisprudence): In spite of various definitions for Fiqh, Imam Khomeini in the book "Ijtihad va Taqlid"[Legal Reasoning and Imitation], defines Fiqh as the way of living and the way of the Hereafter, and the way of approaching God. This definition which stresses on living and the Hereafter illustrates Imam Khomeini's view about Fiqh, especially his viewpoints about "Vilayat-e-Faqih"[Guardianship of the Jurisprudent].

Fiqhi (jurisprudential) works of Imam Khomeini
Imam Khomeini's works on jurisprudence can be classified into four groups: First group deal with "Fatwa"[Legal judgement] and includes seven books: "Tahrir al-Wasilah", "Nejat al-Ibad", "Tawzih al-Masail", etc.
Secondly, the books on the basis of jurisprudence which includes six titles in fifteen volumes: "At-Taharah", "Wilayat i-Faqih", "Al Khelalo fi Salah", etc.
Thirdly, treatises on jurisprudence including seven titles: "Risalah i-Taqlid", "Furu', Ilm i-Ijmali", etc.
Fourthly, his messages and letters during his tenure as the Supreme Leader of the Islamic Republic of Iran include jurisprudential issues and points.
Imam Khomeini's jurisprudential viewpoints: Imam Khomeini expounded many jurisprudential viewpoints, and the theory of "Wilayat i-Faqih", is Imam's theoretical masterpiece which no previous jurisprudents had dealt so thoroughly. Unlike predecessors who considered "Wilayat i-Faqih", as a minor issue, Imam dealt with it as a highly major issue and introduced it as the most noteworthy aspect of Islamic jurisprudence. Actually, Imam's ideas on Islamic jurisprudence are different from those of other jurisprudents. He views Islamic jurisprudence as something which is accompanied and concordant with Wilayat [Guardianship]. It exemplifies Imam Khomeini's dynamic and spirited ideas and viewpoints.
Imam Khomeini has devoted his major part of his life in studying and investigating various aspects of Islamic jurisprudence and this transformed him as an expert and master in this field. In fact, by supporting the fundamental bases of Islamic jurisprudence, he revolutionized this field with open-minded approach.

Imam Khomeini as Great Expert of the Principles (Usul) of Islamic jurisprudence
Definition of Principles (Usul) of Islamic jurisprudence: Although there are different definitions for Principles (Usul) of Islamic jurisprudence among the leading jurisprudents but Imam provided a clear-cut straightforward definition for Principles (Usul) of Islamic jurisprudence.
Imam's works on Principles (Usul) of Islamic jurisprudence: These works can be classified into two groups; written and speeches which includes "Al-Ijtihad va Taqlid", "Manahij al-Usul", "Anwar al-Hidayah", "Al-Isteshab", etc.
Imam's theories on Principles (Usul) of Islamic jurisprudence: Imam left a deep impact on Principles (Usul) of Islamic jurisprudence due his in-depth study of this field.
Imam's theories on Principles (Usul) of Islamic jurisprudence like his ideas on "Ijtema i-Amr o Nahy"[Combination of Commanding and Forbidding], "Adam i-Azali"[Absolute Non-entity], "Isteshab i-Kulli"[General principle of continuance], Am o Khas"[Common and Specific], etc can be mentioned. Imam had specific ways of reasoning and one of the most important of all was his inclination to conventionalism.

Imam as a Great Philosopher
Imam was s a great philosopher and his works on philosophy reveal his philosophical thoughts. Some of his books, namely, "Misbah al-Hidayah", "Chehel Hadith", "Sirr-o-Salah", "Talab va Irada", etc. are highly intertwined with philosophy. Imam was a traditional religious scholar but not only he taught philosophy in the Islamic seminaries but also considered it necessary for religious scholars to learn philosophy.

Imam's views on Theosophy
Theosophical dimension of Imam can be considered as his most important characteristic dimension. This feature is to such a high extent that many theorists consider the Islamic revolution in Iran as a result of this characteristic of Imam Khomeini.
Imam's works on theosophy: Imam Khomeini started writing on theosophy right from his student age which also extend up to his final years of his life. In addition to his letters and speeches which contains theosophical dimensions he has written fourteen books on theosophy which includes "Sharh i-Dua Sahar", "Misbah al-Hidayah", "Sirr-o-Salah", "Sharh i-Chehel Hadith", "Ta'ligh bar Sharh i-Fusus al-Hikam", etc.
Imam's theosophy based completely on Islamic teachings and originated from the Holy Quran's pure and divine orders and instructions which are quite different from other worldly theosophies. Theosophy is classified into two categories; Theoretical Theosophy and Applied Theosophy and Imam Khomeini was quite familiar and a master of both.
One of the important and specific features of Imam Khomeini's theosophy is its social dimension. According to Imam Khomeini a perfect theosophist (Arif) is the one who live in society and is familiar with the people's common problems and who do not isolate himself from the society. He always warned Ulama and the students of the Islamic seminaries and governmental officials to keep themselves away from worldly pomp and arrogance.

Imam and Islamic Ethics
Imam has taught Islamic ethics in the seminaries for many years.

Definition of Ethics
Ethics has been defined in various ways; however it can be defined as the spiritual and inner aspects and characteristics of human beings. So, it can be referred to both angelic and evil aspects of behavior, but what is meant by ethics is its angelic dimension.

The difference between Ethics and Theosophy
The difference between ethics and theosophy is that ethics aims at behavioral aspects, while theosophy deals with spiritual aspects of mind. Although ethical and applied theosophy are very close to each other but it is not wise to consider both as identical.
Imam Khomeini's works on Islamic Ethics: Besides delivering lessons in Islamic ethics in the Islamic seminary in Qom and in addition to numerous speeches dealing with ethics mentioned in "Sahifah i-Imam", "Sharh i-Chehel Hadith", "Jonud i-Aql o Jahl", and some letters on ethical theosophy are Imam Khomeini's noteworthy ethical works. In fact, before inscribing his ethical works, Imam Khomeini had established these moral values in his inner self and practically implemented the ethical instructions. He fully stressed that lessons on ethics and morality should always be taught in the Islamic seminaries. He underlined the importance that both knowledge and ethics should be accompanied and interwoven in the Islamic seminaries. He obliged Ulama and the religious leaders to take both knowledge and ethics into consideration. He emphasized this fact that as there is a teacher for all fields of science and for ethics also there should be a teacher too, and every student in every field of science should select somebody as the teacher of ethics.

Imam and Theology
Definition of Theology
Theology is the science of divinity and answers the questions regarding God and the Hereafter, and to safeguard the ideology of the religion.

The difference between Philosophy and Theology
Philosophy is intellectual effort to indicate the universe without relying necessarily on non-human reasoning, while theology is based on the doctrines and teachings of the religions. So theology is an intellectual effort to defend the doctrines and teachings of the religions and this has caused some to ascertain that there exists nothing as Islamic Philosophy and the philosophy and theology are same in Islam.
Question: Is it possible for someone to be both a philosopher and a theologian?
Answer: Yes, dealing with an issue is quite possible from both viewpoints.
Imam Khomeini's works on theology: In addition to Imam's speeches and letters, there is a book written about Islamic theology titled "Kashf al-Asrar." It contains seven chapters in which Imam wisely answers different questions and ambiguities leveled against Islam. Imam Khomeini's innovative views and ideas are quite sensible and he introduces Islam as the panacea for human beings. He expounded some important ideas on pluralism and religious pluralism which is referred to as epistemological religious pluralism. The very important theory of "Wilayat i-Faqih" can be traced in "Kashf al-Asrar."
The above-mentioned scientific dimensions from the personality of this great man were mentioned to introduce the scientific and research aspects of the personality of Imam Khomeini, who was known to the world only as a politician opposed to devouring policies of the arrogant world powers. But the most important aspect of Imam Khomeini’s personality was his views regarding the Holy Quran.
Exegesis (Tafsir) of the Holy Quran by Imam Khomeini: Imam was an expert in the field of exegesis of the Holy Quran.
Definition of Interpretation: The science of exegesis and interpretation is a very complex one and so, there are so many definitions available for it. According to "Amin al-Islam Tabarsi" exegesis and interpretation is unveiling the obscure words. In other words it is uncovering the verses of the Holy Quran and their purposes.
Imam's Works on Exegesis (Tafsir) of the Holy Quran: On different occasions Imam interpreted the Holy Quran verses and these interpretations have been compiled in five volumes. This exegesis of Quranic verses by Imam contains so many niceties and nuances of interpretation. Imam's Exegesis (Tafsir) of the verses of the Holy Quran can be traced in his works like, "Adab-o-Salah", "Sahifah i-Imam", "Kashf al-Asrar", "Sharh i-Dua i-Sahar", "Sharh i-Chehel Hadith", etc.
Imam's viewpoints on Exegesis (Tafsir) of the Holy Quran: According to Imam Khomeini the major element in the Exegesis (Tafsir) of the Holy Quran is expressing the purposes of the verses of the Holy Quran and stating the intention of the Allah the Almighty. He believed that no thorough and exhaustive interpretation of the Holy Quran is provided yet and expresses his dismay why brutal monarchs during the early period of Islamic history did not allowed the Twelve Infallible Imams to provide a perfect interpretation of the Holy Quran. He does not consider available interpretations as perfect interpretations and only considers them as exemplifications and definitions, because he refers to interpretation as disclosing the intention and purposes of the verses of the Holy Quran. Imam Khomeini considers the Holy Quran as a miracle not just due to its cohesion, coherence or rhetoric, but in spite of the Holy Prophet (S.A.W.) not being literate it contains elevated theosophical and spiritual notions. The interpretation that Imam Khomeini provides has theosophical dimensions; however, because of Imam's complete mastery of different Islamic sciences, signs from other fields are quite traceable.
Imam Khomeini considers the Holy Quran as the reflection of the universe and mirror of all divine names and attributes of Almighty Allah. The reality of the Holy Quran in view of Imam Khomeini is that as a divine book it describes the Greatest Name of Almighty Allah and considers the Perfect Man as the face of the Greatest Name of Almighty Allah.
He considers sublime goal of the Holy Quran to introduce all the names and attributes of Allah Almighty. He criticizes Shaykh Baha’i for dividing divine bounties into worldly and hereafter and says a common person can avail all the mentioned divine bounties but a person of high spiritual status strive for other divine bounties which is obtaining the gnosis of essence, attributes and actions of Allah Almighty. Regarding the goals of the Holy Prophets of God and the Divine Books, the Holy Quran traverses lofty universal goals.
Imam Khomeini says the Holy Quran itself is firm evidence to the truth of this divine book which introduces itself. He mentions that if anybody wants to know the Holy Prophet (S.A.W.) should learn and know the Holy Quran. He stresses that deep pondering in the teachings of the Holy Quran has been insisted in the teachings of this divine book.
Most of the books of Imam Khomeini on gnosis expound this characteristic of the Holy Quran that this divine book trains human beings. In the views of Imam Khomeini one of the important goals of the Holy Quran is to establish a government based on justice in the world. In the views of Imam Khomeini the Holy Quran is a divine book which fulfils all the needs of humanity and has taken into consideration all the aspects of this world and the ever-lasting world hereafter and have programs for all these aspects.
According to Imam Khomeini, the Holy Quran has not only a heart, but also many hearts and these hearts are quite interwoven and interrelated with the words of the Holy Quran. Therefore, everybody according to its capacity and potentials can be bestowed from divine words and verses. Although Imam Khomeini considers the complete understanding of the Holy Quran exclusive to the Holy Prophet (S.A.W.) and the Twelve Infallible Imams (A.S.) but he never stated that self-purified men cannot understand it. Imam Khomeini's pondering and meditating on the Holy Quran resulted in a deep reliance on the Holy Quran, so that he based all his affairs on the verses and instructions of the Holy Quran. He believed that the Holy Quran was the Book of Guidance and replete with sage, spiritual and mystic orders and instructions. The Holy Quran is the basis of Islamic sciences and the everlasting miracle of the Holy Prophet Muhammad (S.A.W.). Thus, I do believe that more we move toward the approaches of Imam Khomeini we will be successful in creating more dynamic and innovative Islamic seminaries.