Sharia, Philosophy and Ethics

The culture of sacrifice, martyrdom, and resistance constitutes one of the most fundamental components of the political and managerial thought of Ruhollah Khomeini and Ali Khamenei; a culture that emerged within the framework of Qur’anic teachings and the school of Ashura and has transcended the level of a moral virtue to become a civilization-building strategy in the management of Islamic society. By posing the central question of “What role does the culture of sacrifice, martyrdom, and resistance play in the formation, legitimacy, and sustainability of the Islamic system?”, this study seeks to examine the relationship between this culture and the components of religious democracy, justice, and independence in the thought of the Leaders of the Islamic Revolution. The research method is analytical–descriptive and based on documentary analysis employing the statements of Ruhollah Khomeini and Ali Khamenei, the Holy Qur’an, and historical sources related to the Islamic Revolution. The findings indicate that, within the intellectual framework of Ruhollah Khomeini, the culture of sacrifice and martyrdom serves as the source of political legitimacy and the guarantor of the continuity of the Revolution, since the blood of martyrs establishes the link between divine legitimacy and popular acceptance. In the thought of Ali Khamenei, this culture also constitutes the pillar of religious democracy and the driving force behind Islamic civilization, while playing a central role in resisting cultural, economic, and political domination. Overall, the results of the study demonstrate that the culture of sacrifice and resistance is not only a factor in the survival and endurance of the Islamic Revolution, but also the foundation for the formation of a civilization-building management model in the Islamic Republic of Iran; a model grounded in justice, spirituality, and independence, the continuity of which guarantees the realization of a modern Islamic civilization.

Mystical hermeneutics (taʾwīl) constitutes the principal path and foundational bridge that enables one to move beyond the outward shell of religious ordinances (Sharīʿa) and attain the inner essence and profound reality of the Qur’an. This issue occupies a highly central and vital position in the history of Islamic thought, particularly within the tradition of Shiʿi mysticism. Employing a descriptive-analytical method with a comparative approach, the present study seeks to examine the foundations and methodology of hermeneutics within the intellectual systems of two prominent figures of Shiʿi mysticism, namely Sayyid Haydar Amuli and Ruhollah Khomeini. The principal issue of the research is that, despite the shared ontological foundations of both thinkers in the school of Ibn Arabi—such as the unity of being, the hierarchical nature of divine speech, and the necessity of unveiling esoteric truths—their practical approaches to hermeneutics and the manner in which they establish the correspondence among the threefold realms reveal subtle yet fundamental differences. The findings of the study demonstrate that Sayyid Haydar Amuli, in interpreting Qur’anic verses, relies upon a tripartite systematic structure—ontological, anthropological, and textual—and tends toward flowing hermeneutics (taʾwīl-i jārī) and the detailed correspondence of verses with the cosmic and inward levels of existence (the macrocosm and the microcosm). He regards hermeneutics as equivalent to the systematic correspondence among these realms. In contrast, although Ruhollah Khomeini is rooted in the same mystical tradition, in the domain of mystical linguistics he is profoundly influenced by the Transcendent Philosophy of Mulla Sadra. By accepting and expanding the theory of the designation of words for the spirits of meanings, he establishes the axis of hermeneutics upon vertical interpretation and inward spiritual journeying. Within this perspective, the principal condition for attaining the hidden truths of the text is the expansion of the seeker’s existential capacity, transcendence of epistemological veils—such as scholarly self-conceit and dogmatic rigidity—and the inseparable connection between Sharīʿa and Truth (Ḥaqīqa). The novelty of the present study lies in explicating this methodological transformation. The results indicate that although Sayyid Haydar Amuli connects hermeneutics with traversing the seven inner subtleties (a mode of correspondential spiritual wayfaring), the innovation of the school of Ruhollah Khomeini consists in integrating theoretical mysticism with the foundations of Transcendent Philosophy—particularly the principle of the designation of words for the spirits of meanings—thereby elevating this process from a mere discovery of correspondence among realms into a profoundly spiritual-therapeutic and pathological process, as well as an instrument for removing epistemic veils.

Given the increasing necessity of economic development, it is essential that all institutions and affiliated organizations cooperate in this regard, each assuming a specific role. An informed and knowledgeable human workforce is among the most valuable resources for the advancement and economic development of societies and constitutes one of the most effective mechanisms for countries to confront the challenges of the present century. In order to achieve this objective, the economic system must adopt and implement appropriate policies and strategies in educational domains related to the economic sphere, aimed at empowering economic policymakers. The present study is applied in terms of its objective and qualitative in nature, employing thematic analysis. The research sample consisted of 12 experts and specialists in the fields of policymaking and educational management, selected from faculty members of faculties of educational sciences at both public and private universities in Tehran Province. A chain (snowball) sampling method was used to identify and select the experts. Data were collected through both documentary and field methods, and the primary data collection instrument was a semi-structured interview based on the research objectives. The software Maxqda was utilized for coding the collected data. The outcome of this stage involved identifying the primary themes and components of economic development within the framework of ethical values based on both theoretical and practical foundations. In the fieldwork phase, a number of academic experts were purposively selected for exploratory interviews, and after necessary coordination, interviews were conducted at their workplaces. The findings of this study indicate that the dimensions of economic development within the framework of ethical values include religious understanding of economic managers, attention to both micro- and macro-level investments, identification of barriers and challenges in the development path, adherence to the rule of law, respect for human rights, education and cultural development, accountability of economic enterprises, socio-economic justice, transparency in operations, and good governance. In order for Iranian society to meet its material needs alongside comprehensive independence, dignity, and pride, it must be equipped with the latest scientific advancements, tools, and modern technologies; moreover, it must strengthen appropriate cultural elements and values aligned with this developmental path among its citizens. By establishing or enhancing the necessary institutions, it should design a long-term economic development strategy so as to avoid confusion and crisis in the face of rapid changes and turbulent global conditions.

The concept of an Islamic system in the modern era, as understood by Shiite thinkers after the Constitutional Revolution, represented a synthesis of diverse elements such as Islamism, Iranian identity, and the re-evaluation of Shiite beliefs and doctrines in various forms, including traditionalist, conservative, reformist, and radical approaches. Kharaqani was among those Shiite clerics who advocated reform and, in the domain of political thought, offered a novel interpretation of Islamic governance and the concept of ulū al-amr. The present study, through the examination of sources and employing a historical–analytical approach, seeks to answer the research question of which factors influenced the formation of Kharaqani’s political thought and what position the concept of ulū al-amr held within it. In this regard, it can be argued that Kharaqani was influenced by the currents and transformations of the Constitutional Revolution period and, through his contributions to Shiite political jurisprudence, proposed a new interpretation that ultimately manifested in his conception of the guardianship of the jurist (velayat-e faqih). From his perspective, during the Occultation—referred to by him as the “third age of ignorance”—the matter of governance should take an elective form and be entrusted to a class knowledgeable in religious sciences. This political interpretation of ulū al-amr during the Occultation, alongside Kharaqani’s critique of religious superstitions, distinguished him within the sphere of modern Shiite political thought.

This article examines the influence of the intellectual and cultural atmosphere, from the perspective of Antonio Gramsci’s theory of hegemony, on the emergence of creativity in the arts. By introducing the concept of cultural hegemony, Gramsci demonstrates that class domination is exercised not only through coercive instruments but also through influence over cultural structures and the shaping of public opinion. In this regard, artistic creativity also takes shape within a social and ideological context and is influenced by dominant discourses. This study first examines the concept of cultural hegemony and its role in artistic productions, and then analyzes its impact on artistic creativity. The findings indicate that art can function both as a tool for consolidating dominant hegemony and as a means of resistance and the redefinition of cultural concepts. In addition, the concept of the “organic intellectual” in Gramsci’s theory is addressed, and the role of artists in shaping cultural resistance and discursive change is examined. An examination of artistic movements across different historical periods shows that artistic creativity can operate as a tool for critiquing the existing order and generating social change. Moreover, the interaction among power, ideology, and artistic productions creates a complex context that affects the process of creativity. Ultimately, this study emphasizes that artistic creativity is not merely an individual phenomenon, but rather the outcome of social relations, cultural structures, and ideological forces governing society.

This applied study investigates the ethical values of contentment (riḍā), trust (tawakkul), and delegation (tafwīḍ) from the mystical perspective of Imam Khomeini. The comprehension and realization of mystical stations are contingent upon the understanding and actualization of underlying theoretical mystical foundations, a matter that has received considerable attention in the principal works of mystics interpreting the school of Ibn ʿArabī. Imam Khomeini, as a contemporary interpreter and mystic within this tradition, has also drawn upon certain ontological and anthropological theoretical foundations in explicating mystical stations. This research was conducted using a descriptive-analytical method and based on library resources, including books and scholarly articles. Initially, the concepts of spiritual wayfaring stations (manāzil al-sulūk) were examined in key works related to Imam Khomeini’s practical mysticism; subsequently, the position of these stations within mystical states and stations, and finally their degrees, were analyzed and justified. The findings indicate that mystical stations differ from one another in terms of depth and richness; moreover, mystical theoretical foundations are interrelated and deeply interconnected. In examining Imam Khomeini’s explanations of spiritual wayfaring stations, the influence and necessity of theoretical foundations for explicating mystical stations were confirmed. It was further demonstrated that the realization of each spiritual station depends on a combination of several theoretical principles, which themselves are interconnected and inseparable. In essence, the rationale for the necessity of attaining a given station for the spiritual wayfarer, as well as the explanation of how it is realized, becomes intelligible only through these theoretical principles, as demonstrated in this study. From a broader perspective, the fact that spiritual stations can be explained through mystical theoretical foundations—and that these foundations actively contribute to their realization—indicates a fundamental linkage between practical mysticism and theoretical mysticism. Imam Khomeini, as a contemporary mystic and commentator, has paid close attention to this relationship and mutual influence in his philosophical-mystical works, illustrating this connection throughout his discussions of spiritual wayfaring stations.

The contemporary world is experiencing profound political, technological, cultural, and civilizational transformations, while crises such as the decline of liberal legitimacy, the expansion of global inequality, environmental insecurity, identity fragmentation, and the return of religion to the public sphere have made the future of world order a central issue in humanities and futures studies. This study adopts an analytical and futures-oriented approach to examine the capacity of Shi‘a Mahdism for interpreting the future of global order. The article is based on the assumption that Shi‘a Mahdism is not merely a theological or eschatological doctrine, but also a civilizational and normative framework for understanding the future of history, global justice, and human transformation. Accordingly, the theoretical foundations of futures studies, scenario building, and global order are first discussed, followed by an analysis of major global trends shaping the future, including the globalization of risk, networked power, the crisis of modernity, the return of religion, and identity transformations. The findings indicate that Shi‘a Mahdism, through its emphasis on universal justice, divine guidance, active expectation, and righteous global governance, provides an alternative framework for criticizing the existing order and imagining a more spiritual and just future. The study also analyzes four major scenarios: the continuation of domination, multipolar order, spiritual transition, and the realization of a Mahdist global order. The results demonstrate that the preferable future in Mahdist thought is one in which justice, spirituality, rationality, and human dignity are realized on a global scale, and humanity is liberated from oppressive and unjust structures.

Education constitutes the structural core of Islam and a coherent framework for guiding human beings toward moral and spiritual growth. Human perfection is realized through attaining higher levels of servitude, which represent the ultimate purpose of creation. The apex of this development, for humanity at large, will only be achievable during the era of divine global governance, since ushering humanity into the most magnificent phase of flourishing—both in individual and social capacities—and establishing a manifestation of paradise on earth is a divine promise. This promise will be fulfilled under the guidance and leadership of the final divine proof, namely the Mahdi, with the cooperation of all people across the world. The present study aims, based on Frankena’s model of theoretical reasoning in education, to examine the goals, principles, and methods of Mahdist education during the era of Reappearance, and to extract and infer the most significant negative (prohibitive) educational methods from them, presenting these as preparatory educational strategies for the realization of Reappearance. The researcher argues that the negative educational methods derived from Mahdist education in the era of Reappearance represent the only valid approach for preparing the conditions for Reappearance. This is because the foundation of achieving individual and social perfection during the period of occultation must be grounded in the goals, principles, and methods characteristic of the era of Reappearance. Accordingly, during the period of occultation, employing negative educational methods and avoiding affirmative and coercive approaches in education constitutes one of the most essential duties of those awaiting Reappearance, so that both individuals and their societies may be adequately prepared for the establishment of this great global flourishing and the attainment of ultimate salvation. Policymakers and officials, particularly in the educational system, the Ministry of Culture, futurists, textbook authors, educational planners, and teachers, must give special attention to the educational system of the era of Reappearance, as this is essential and influential in planning and creating the necessary conditions for preparatory education. In particular, the school, as the most fundamental social institution, can play a more effective role in this regard.