JOURNAL OF POLITICAL THOUGHT IN ISLAM
Year:2016 | Volume:2 | Issue:9 |Papers Count:6

With the advent of the Islamic Revolution in Iran in the late twentieth century, a new political literature as the emergence of a political Islamic trend Came into existence. This movement characterized the representatives of the Islamic Revolution with events such as hostage-taking. In American Embassy, eight-year imposed war, Iran’s support for Hezbollah and Hamas, Advocacy of the Islamic movements, rejection of Israel, criticism of the West and the capitalism, anti-authoritarian Arabic regimes, efforts aiming to abort activities planned by America and NATO in the Middle East, having influence in Iraq, Afghanistan, Lebanon, Syria and Palestine, endorsement of the revolution in Yemen and Bahrain and other involvements has projected a violent, warrior, and terrorist image in the minds of the region and the world. This research is trying to analyze the life world of the Islamic thought heavily rooted in the revolutionary movement of Iran through eradicating the propaganda, false awareness, skepticism and going beyond the intent of power in the region and the world to interpret and analyze the life-world of thought attributable to Iran’s Islamic revolution rooted in Iranian Islamic tradition. This eventually demonstrates the streaks of peace, prosperity, people’s participation and attitudes to security and stability in the systems and the structure of Iranian politics after their revolutionary movement. For this purpose, using Phenomenology as a qualitative approach and by reference to the constitution and removing the Islamic, Shi’ite, revolutionary, national and humanitarian phenomena, we will re-analyze the Iranian national peacemaking efforts.

This article is based on solutions made by Imam Khomeini based on the theoretical framework taken from the hadith of the Prophet which have been described, with descriptive analysis as an adage. Based on anthropological interpretation of the hadith, Imam, has offered three-dimensional human insight and wisdom, attitudes and values, action and behavior. That’s why his strategy for peace and the globe free from violence, has three dimensions that include: In the first, it embarks on the fact that the use of violence and rage, is potentially capable of nullifying the belief and faith and turned into ashes. Therefore, when human faith increases, anger and rage will ultimately be subsiding and the world will be witnessing more peace and security. In the second, focused on strengthening the host of the mind in man, society and the state, such as compassion, mercy, brotherhood, love, courage, and to avoid a complete ignorance of the host of cruelty, anger, violence, and fear, lack of confidence, self-love and love of the world. So any amount of reason in the human host, and the host society and strengthening the state of refraining ignorance make the world a lot more secure. In the third dimension, Imam provides two solutions, a scientific and practical approach. The scientific approach encompasses the corruption relating to thinking, conviction, moral and practical violence because he uses the metaphor of fire to refer to rage and violence. As a practical solution, he says, before anger and violence intensifies, one should leave the venue and stance where elements sparkling the anger and violence otherwise changing its status seems to be inevitable. Because of humankind’s view of Islam as a complementary and coherent look, these three dimensions, has a direct reflection on the different levels and aspects of society. The Imam careful and discerning knowledge based on philosophical, moral and religious determines the constituent elements of violence, the roots of the crisis, the ideal situation, and the transition from adverse conditions to the favorable situation in various areas of human life could best explain the objective of such thinking, in the victorious Islamic revolution in Iran, the imposed war and then before the eyes of the world.

Imam Khomeini (RA) with emphasis on the principle of continuity of religion and politics could lead the revolution in Iran and eradicate tyranny and oppression. He not only turned down the Shah’s regime, but also inherited his unique legacy characterizing cultural identity and remained a symbol of resistance within the international arena. Since, the political aspect is most bearing issue to the founder of Iran’s Islamic revolution. Therefore, desirable Islam from our revolutionary point of view encapsulating the pragmatic Islamic revolution capable of achieving sovereignty which could best be defined as political Islam. However, the political approach of the Islamic Revolution is not unique to the Islamic Republic of Iran. In recent decades, we have witnessed different kinds of political Islam: political Islam in Turkey- liberal Islam, politically conservative Saudi Wahhabi, fundamentalist, political Islam (Taliban) in Pakistan and Afghanistan, political Islam perceivable in Malaysian economy and Islamic terror practiced by ISIL. Despite the common trait of political Islam, theoretical and practical manner of political Islam in Iran’s Islamic Revolution is fundamentally different in comparison with other types of political Islam mentioned earlier. Among the types of differences, the issue of “violence” is of great prominence and importance. While the political Islam of Salafi - Wahhabi, Taliban and especially the Islamic State (ISIL) accommodates overt and covert forms of violence and even “The state of being panic” which can be seen in political Islam and the Islamic revolutionary movement of Iran was built on elements and attributes that keeps such system clear of any violence or atrocities. Given the above considerations, the main argument of this paper tape that “political Islam as practiced by Iranian Islamic revolution utilizes the benefit of cultural elements and words such as logics, rationality and wisdom, dignity and honor, friendship (tolerance) not only denies and rejects violence and violent irrational and inhumane methods, but also seeks to achieve a world free of violence. To assess this claim, the current research is trying to use library and get the best from reliable sources to collect the appropriate data which should be described and analyzed at later stages. Hence, the study is a “descriptive - Meta analysis “ bases its substantiation on valid documents and comparative approach. Methods are also being carried out in a way that after introduction and definition of violence and their different theoretical perspectives, the roots of violence are investigated.

This article, in Islamic diplomacy as reflected in holy verses and traditions as well as that of the Prophet (pbuh) comes, originality is not at war, nor at peace, because both phenomena are rooted in human nature and human are societies and they are considered as unavoidable events. But given the ultimate cause of Islam, which is the happiness of all human societies in a world of peace and justice. The key principle of Islamic diplomacy has been escalated upon peace and war or violence is inevitable occasions arisen from the necessity and are considered as exceptions to the core peace making/pacifism diplomacy. Historical documents and certificates to acknowledge many of the orientalists and Muslim writers, have substantiated the replacement of peace full diplomacy instead of war since the advent of the Islamic State. They eventually decided to apply vote of ratification and implementation of foreign policy and pursue their goals by adopting peaceful and humane practices. Having a brief glance at the principles, objectives and methods of Islamic diplomacy, the peaceful Islamic diplomacy doctrine can be specified on all three levels. A unique doctrine not only applicable to Islamic states, but for all communities and it could bring about significant gains in order to achieve a world free of violence. Methods of this research, will be library study and analysis of data which are analytical and will be carried out through a historical approach by citing Quranic verses and Islamic traditions.

In today’s world, there are two definitions of Islam or, more accurately, on both ends of the spectrum there are two main interpretations. At one end of the spectrum, a figure quite peaceful and on the other, violent interpretation of Islam raises. And violent and extremist groups who carry out explosions, destruction, terror attack or advocating violence if necessary to fall into this category. In between the two extremes, there are various viewpoints and it seems that few Muslims believe the latter view but their influence is high. Numerous articles cite the teachings of the holy Quran and Sunnah characterizing Islam’s peaceful nature. It also cast more light on the subtle issue through elaborating the term Jihad in the Qur’an verses and the analysis of Prophet’s wars, to respond to the existing ambiguities and questions. In this article we will answer the question that if Islam is a peaceful religion and the Quran does not allow the start of any war / violence and wars were merely defending the Prophet of Islam, So why peaceful or violent interpretations of Islam are presented, and where the causes and the origins of such bias interpretations and extremisms in the Muslim world come from? Interpretations of the findings by the author demonstrating biased interpretations or violent roots in Islam dates back to Pre-Islamic era known as Arabic ignorance period. First to briefly explain the simultaneous emergence of Islam in the pagan world and violence in the period and we continue our efforts within the limits of the present paper and eventually we discuss as much as possible, the continuation of this spirit of violence in later periods of Islam.

Addressing the pure Islamic ideas requires a long horizon, Knowledge of aspects of mystical, religious, verbal, legal and reliability of Islam and such trend will be led to considerable structural domain of the theory and practice. Mr. Motahari, due to his complete mastery over consolidated knowledge of western modern science and philosophy on the one hand and Islamic thoughts on the other hand, offers an appropriate framework for human well-being in the name of democracy and democratic interpretation of religion. The Motahari’s notion is heavily centered on Islamic thought and a particular understanding of concepts in line with maintaining the framework of Shariah law. To this aim, he offers an unbiased interpretation of Islamic thought tolerant of religious discourse when it comes to areas of religious disagreement. To show the divine religion of Islam is not the religion of the sword, but it communicates with human hearts and it tries to convince and educate humans on the basis of reason, reforms through peace and it has always renounced violence of any kind. This study used a descriptive - analytical approach using dialogue to examine non-violence conducts in Islam as the central signifier and signified such an opposition to tyranny through putting the emphasis on individual freedom, war and the revision of defense terminology.