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."

Distinguished scholars,
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. In this regard I present these views in some parts to the distinguished gathering.

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
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.

Defination of the Holy Quran in the view of Imam Khomeini

1- Complete mirror of the Divine Beauty and Majesty
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. “In reality the two are one in the Hidden Being but in the world of difference are separated from each other but in meaning they are one and the same. Almighty Allah stated by its divine beauty and majesty and the substance of the First Man and the Perfect Man and stated by its divine beauty and majesty the revelation of Perfect Book and the Comprehensive of the Holy Quran (Ada al-Salat, p. 321))
In comparison with other divine books he states that the Holy Quran has a sublime station among the other divine books because in all aspects it is the manifestation of the truth and complete mirror of the sight of the divine and has encompassed the beautiful and powerful manifestations in the being and is also the beginning of the essence, attributes and actions of the divine truth. (Ibid.p.321)

Explains the holy essence of the divine truth
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 which traverses lofty universal goals, he says “The Holy Prophet (S.A.W.) and other prophets did not come to establish any worldly government, the sublime goal is also not to bring in social justice, they are all only a prelude, all the divine books and the Holy Quran which is superior among all of them has the ultimate aim to introduce Allah Almighty with all His important names and attributes” (Tafsir i-Surah al-Hamd, pp.80-82)

The Holy Quran acquaints the personality of the Holy Prophet (S.A.W.)
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. This point is mentioned in the traditions that characteristics and traits of the Holy Prophet (S.A.W.) were based on the Holy Quran. (Baihaqi, Dalail al-Nabuwwah, Vol.1, p. 309, in the chapter about the traits and characteristics, Beirut, Dar al-Kutub al-Ilmiyyah). The Holy Prophet (S.A.W.) was the manifestation and external objectivity of the Holy Quran. At present we do not have him among us so that we can learn about his ethics and attitudes but by referring to the Holy Quran we can know this reality because the Holy Quran is the written reality of the Perfect Man (Sahifah Imam, Vol. 20, p. 209).

The Holy Quran, the Reviver of the Souls
Imam Khomeini comments about the greatness of the Holy Quran that it is a divine book, a books which enlivens the hearts to everlasting divine knowledge and gnosis. As Almighty Allah states about the reviving and healing nature of the Holy Quran " ( Surah Anfal/24 & Surah Asra/82)

The goals of the Holy Quran in the View of Imam Khomeini
Knowing the stance of Imam Khomeini regarding the Holy Quran is to analyze and endeavor his thoughts and views i about the goals of revelation. His direction in the exegesis is to expound the goals of the Holy Quran and he obviously stresses that exegesis of the book is to explain its aims and goals and which are as follows:

Guidance
The beginning of the aim of the Holy Quran is guidance which includes all other topics and in its first verse the Holy Quran stresses on this point “This book, there is no doubt in it , it is a guide to those who guard (against evil). (Surah Baqarah/1), the Holy Quran is the book of guidance and a guide to the conduct of humanity (Adab al-Salat, p. 193). He in his many speeches stressed this point that "Allah Almighty by sending revelation to the great prophets wanted to guide the humanity and train the human beings." (Sahifah i-Imam, Vol.7, p.287). Of course guidance have general and vast meaning and may include the social life, conducting the family and societal affairs and establishing a just government and a society based on justice but the training aspect of it is of more importance, as he says "The purpose of the Holy Quran as it is stated by this illuminated book is that guidance means way of peace and deliverance from all stages of ignorance and being guided to the straight path. (Adab al-Salat, p. 203).

Increasing the gnosis and acquaintance
Imam Khomeini considers the increasing of the gnosis and acquaintance of the attributes of divine beauty and majesty as the real goals of the Holy Quran and says "It is the distinct feature of our divine book that it has opened the door of gnosis (Sahifah i-Imam, Vol.17, p.434). He further states that "The Holy Quran is a vast tablecloth that everybody utilizes from it but in different ways. The basic consideration of the divine book and the great prophets is increasing the gnosis. (Ibid, Vol.19, p.112))

Reminding
The meaning of reminding from the Holy Quran is to know the aims of the Holy Quran which we get acquainted by the faculty of reasoning. But the divine book reminds us regularly. The Holy Quran guides us and our essence pays attention to it. (Sahifah i-Imam, Vol.12, p.511). It reminds us once again and this aim has been repeated in a short Surah many times. (Adab al-Salat, p. 193). "And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?" (Surah Qamar/17). For this reason the Holy Quran has also been named Zikr (Remembrance). "…."(Surah Nahl/44).

Reflection and Contemplation
Reflection in the divine verses is considered as one of the aims which the Holy Quran has stressed many times. (Refer to: Yunus/24, Raad/3, Nahl/11,44 & 69, Rum/21, Zumar/42, Jasiya/13, Hashr/21) and Imam Khomeini has stressed this in his sayings. "Those who reflect and contemplate in the meaning of the Holy Quran will influence its heart and slowly reaches station of the righteous and if showered with divine bliss he then passes through this station and all parts of his body and strength are transformed into a sign of the divine signs. If the divine attraction and sermons raptures him and if he attains this reality (Read and get elevated) in this world then he listens the sayings without any intermediary. (Sharh i-Chehel Hadith, p. 500)

Liberation from the prison of the nature
A major part of the books on Gnosticism by Imam Khomeini expounds and explains the above-mentioned characteristic of the Holy Quran. Sometimes he calls it as training of the human beings and states that the Holy Quran is the divine book for training human beings and is not a book of medicine, philosophy, jurisprudence and various other sciences (Sahifah i-Imam, Vol. 8, p.437). The prophets came to train and perfect the human beings and do not have any other responsibility and the great prophets and the Infallible Imams (A.S.) always endeavored to train the human beings. (Ibid, Vol. 3, p.285). Insistence on training human being and transforming the potential human being into actual human being. (Ibid, Vol. 3, p.218)

Implementing the Social Justice
In the view of Imam Khomeini, implementing justice and forming a just government are one of the ideals of this divine book. As per the reasoning and the necessity of religions, the mission of the prophets is not to deliver only sermons of ethics and tell the issues. He mentions in his politico-religious will that “The governments which were opposed to the Holy Quran eliminated it from the arena which contains a comprehensive way of material and spiritual life for the humanity.They also nullified the divine government based on justice which was the ideal of this heavenly book.Thus, the foundation for deviation were laid and as the time lapsed the deviations also increased. The Holy Quran which is meant for the progress of the world and unity of Muslims and to deliver them from the clutches of satanic and tyrannical forces and endow the world with equity and justice was eliminated from the scene in such a way as if it did not have any role in the guidance of the humanity. (Ibid, Vol. 21, p.394)

Comprehensiveness of the Holy Quran from the view of Imam Khomeini
The Holy Quran in the view of Imam Khomeini is a ivine book which takes into full consideration all the needs of humanity and all aspects of the material and spiritual life and have put forward a plan of guidance for the humanity.Imam khomeini says “This divine book is the source of everything from gnosticism and philosophy to literatue and politics (Ibid, Vol. 20, p.92). He also mentions that “Spirituality is joined to material life and spirituality is evident in all aspects of material life and this is also a characteristic of the Holy Quran. Not only the Holy Quran is a book of spirituality and gnosticism but also a book which regulates the ethics and brings forth the proofs.It is also the distinct feature of this divine book that it has opened the way for gnosticism and material aspects which are present in the human being and has adjoined together the material aspects and the government with spirituality. we as the followers of the Holy Quran should keep in our view all dimensions of the divine book’’ (Ibid, Vol. 17, p.434).

Miracle of the Holy Quran in the view of Imam Khomeini
The Holy Quran is the eternal miracle of the Holy Prophet (S.A.W.) and living document for the truth of his path. The Holy Quran is the only miracle, which by writing, thinking and discussing becomes a firm evidence for the truth of Islam and the divine mission of the Holy Prophet (S.A.W.). During the last many centuries the Islamic scholars have carried out extensive research about the miracle of the Holy Quran and have expounded the different dimensions of this divine book. Since the fourth and fifth century Hijrah distinguished Islamic scholars like Abul Hasan Ali Bin Isa Rumani(died 386 Hijrah), Abu Sulaiman Hamd Bin Muhammad Bin Ibrahim Khatabi Busti (died 388 Hijrah),Muhammad Bin Tayyib Baqilani (died 403 Hijrah) and Abdul Qahir Jurjani (died 471 Hijrah) stressed on the speech and rhetoric of te Holy Quran and considered it as miracles and wide discussions about the beauty, literary and systematic embellishments in this divine book took place during that period.
Imam Khomeini has not discussed the above-mentioned miraculous dimension of the Holy Quran but considers enlivening the hearts of the human being by the texts, speeches and realities of the Holy Quran in firm and clear way by a person in the Arabian peninsula who was not literate formally as the miracle of the Holy Quran. He believes that the Holy Quran should not be considered as a book of literature and eloquence and reduced to this position.Even it should not be considered a miracle like the miraculous stick and glowing hand of Musa (A.S.) and bringing to life the dead by Jesus Christ (A.S.), which proves the truthfulness of the prophets but this divine book (the Holy Quran) enlivens the hearts with eternal life of divine knowledge and gnosis. It is the Book of God which leads to the way of the Almighty Allah. (Adab al-Salat, p. 194).
Imam Khomeini in his exact analysis considers the approach of the researches by the scholars in the Holy Quran as historical. During the early years of advent of Islam, Arabs due to their inclination to literature and poems paid attention to this dimension of the Holy Quran but with the progress and evolution of the human society and thought Muslims started paying due attention to secrets and details of the teachings of the Holy Quran and considered it as its miraculous dimension.
The Glorious Quran is the comprehensive explantion of the subtleties and realities of Tawhid (Oneness of Allah Almighty) which amazes the people of gnosis and can be considered as the great miracle of the illuminated divine book. Not only the good composition, excellent eloquence, revealing the mysteries, strengthening the legal injunctions, perfecting the rules for running the family, each can be considered as the extraordinary acts of miracles of the Holy Quran, and can be said “The Holy Quran became famous for its eloquence and this miraculous dimension became more famous among the other miraculous dimensions of the Holy Quran because the Arabs in the beginning years of Islam were experts in this field and accepted this miraculous dimension but there were more important miraculous aspects above their perception which were not conceived by the Arabs.(Ibid, p.263)
He has also criticized some of the contemporary research scholars of the Holy Quran and writes: At present some of the scholars only take the composition and rhetorial ornaments of the divine subtleties into considertion. But there are some who know about the secrets of gnosis and subtleties and abstraction of Tawhid (Oneness of Almighty Allah) but only take into consideration the gnosis of this divine revelation and do not pay any attention to the other aspects.(Ibid, p.264)
It is interesting to know that his views were even accepted by leading scholars like Shaykh Mujtaba Ghazwini (died 1386 Hijrah) and Mirza Mahdi Isfahani (died 1365 Hijrah), who were opposed to philosophy and become famous for opposing philosophy and gnosticism. Imam Khomeini and the above-mentioned scholars considered the gnosis and knowledge as the important miraculous aspect of the Holy Quran.(Refer to Hakimi, Muhammad Reza, Maktab i-Tafkik, p.47, Tehran, Daftar Nashr, Third Edition, 1998)
The proof of this doctrine is that most of the explantion of the Holy Quran regarding itself is about the spiritual affairs, like explaning the guidance for the people (Surah Baqara/185), guidance for the righteous (Surah Baqara/2), comprehensiveness of the meaning (Surah Baqara/185, Surah Yusuf/111), wisdom (Surah Yasin/42,Surah Qamar/5), insight ( Surah An’am/104), being healing and grace (Surah Asra/82, Surah Ma’idah/15), being a clear proof (Surah Baqara/185)
These traits prove the characteristics and aspects regarding the text, purport and meaning of the Holy Quran and not the explanation of the words, figures of speech and literary aspects of the verses of the Holy Quran.Thus, by putting side by side the Quranic verses dealing with the challenges and the verses dealing with qualities of the Holy Quran we come to know that all those definations and qualities which have been challenged is for the guidance,enlightening,wisdom and proves that the Holy Quran is encompassing without any rival. (Surah Baqara/24, Surah Asra/88, Surah Hud/13, Surah Yunus/38, Surah Tur/33), ascertains that this divine book belongs to the whole humanity and it is not exclusive to the Arabs. Even it is not exclusive to the period of the Holy Prophet (S.A.W.), when the Arabs of that era gave more importance to the literary aspects. But the Holy Quran challenges not only challenges the Arab scholars but also addresses the entire humanity to establish the miracle of the Holy Quran and the text of the Holy Quran has accepted all the challenges. (Refer to, Exegesis of the Holy Quran in the Works of Imam Khomeini by Syed Muhammad Ali Ayazi, Vol.1, p.143)
While concluding my article I consider it as my duty to appreciate the efforts of the respected Cultural Counselor of the Islamic Republic of Iran in Nairobi and the Nairobi University for organizing this symposium on the Holy Quran and sincerely thank them for creating suitable ground for interaction between the scholars of the two friendly and brotherly countries of Kenya and the Islamic Republic of Iran. I pray for the health, success and more achievements for them in their noble endeavors.