Islamic Politics Dr.Savadi
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Transcript of Islamic Politics Dr.Savadi
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In the name of Allah
Islamic Politics
Dear sister and brothers
Of course, the issue I am going
to decode it very briefly today, is
very much important and vital,for the whole believers,
throughout the world; no
difference in which religion theybelieve.
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societies, according to the divine
teachings, toward the objective
that their Lord has intended
for them.
Of course while inviting, theMuslims must respect freedom
of choice of other individuals and
societies, and no one can impose
any idea under the sacred
names of the religions.
Freedom of choice has been andwill be an everlasting reality.
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In case some individuals or
societies accept to manage
themselves or their societies
according to the divine
teachings, of course they should
establish a socio-political
system, enjoying an ideal cause
and suitable structures,
compatible withthe teachings of
the whole prophets.
Since if in one juncture, the
whole prophets gather, for
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certain, they have no difference
of opinion.
How can we imagine any
difference among destinations of
the Holy prophets while all ofthem are from the unique origin?
So what was the responsibility of
the whole prophets?
The responsibility was comprised
of:
- Establishment of justice,
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- Strengthening Gods absolute
sovereignty and moral values,
- Standing against the whole
oppressors,
- Permanent being beside the
oppressed and the deprived,
- Perpetual struggle with
different kinds of corruption,
- And, guiding people toward
their real happiness.
Now, is it possible to manage
these prominent affairs without
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interfering in socio-political
structures of society?
Of course not, never.
Meaning, one cannot believe in
religion-with so many great
responsibilities- and
simultaneously in secularism.
And now
What is the real meaning of
politics in the Western modern
thought?
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Acquisition of power, preserving and
increasing it, in a Machiavellian
framework; meaning without paying any
attention to spirituality and real
happiness of human beings and
societies, in this world and in the
Hereafter,
In fact it means reduction of the whole
transcendental dimensions of human life
to only the materialistic aspect.
To study this issue more exactly, in our
imagination, we suppose there are twokinds of states:
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One according to the divine teachings
and other based on a secular system,
Then in an international structure, how
can be the formation of different
relations between these two systems?
Is it possible for them to have
coexistence and peaceful relations?
If yes, according to which bases, which
commonalities and which rules: the
divine ones or the materialistic ones?
And In the case of conflict between
these two,
What are the laws for judgment?
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And which legal mechanism can be
counted responsible for it?
The United Nations, with the right of
veto, which of course, not only is not for
Allahs teachings or truth, but against
them?
While international law according to one
of these two frameworks is inevitable.
We have experienced the materialistic
one, for many centuries. The obvious
aftermaths have been increasing
injustice, oppression, corruption,
discrimination, arrogance, violence,
terror, war, soft warfare and so forth.10
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It is clear for us, through statistics and
studies, that today the oppressors steer
the fate and destiny of the world through
economic and political hegemony. They
plan a way that will prevent others from
technological development, as well as,
keeping them backward in terms of
scientific, economic and political
development.
Therefore except the oppressors, no
one likes the materialistic framework.
So putting aside it, we should know theprinciples and characteristics of politics
and socio-political development, in a11
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divine framework, as one of probable
alternatives:
And now some principles of a just
government:
1. National dignity
2. National self-confidence
3. Social Justice
4. Independence
5. Liberty and security
6.
In this short opportunity, a brief
explanation for only the first one:
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There is a sermon in Nahjul
Balaghah which says that both those
who are and those who are not from
your religion have to be respected.
All the members of a society have to
be respected. This will result in
national dignity.
As far as management of a country is
concerned, national dignity means
the reliance of the government on its
people. In economic issues, national
dignity boils down to self-sufficiency.
A nation that has national dignity
must be able to provide what the
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world needs and get something else
in return, without being subdued.
Also some characteristics of a just
government:
First, Imam Khomeini, as an Islamic
expert who established an Islamic state
and led it, very much successfully, for
10 years, stated:
Politics is a technique that has been
undertaken forthe realization of moral
life. [Ethics and politics,415]
So, ethics is the foundation while
politics is its instrument and method for
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the emergence and deepening of moral
principles.
Politician ought to be ethical and he
should acquire his own legitimacy from
the principles of ethics [and of course
not deception].
Every deceit is a sin and every sin is
disobedience (of Allah), and every
deceitful person will have a banner by
which he will be recognized on the Day
of Judgment. [434]
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Despite such transcendent opinions of
Imam Khomeini, some people believe
that if a society wants to be rational,
pragmatic and progressive, it had no
choice but to get away from morality,
spirituality and religion.
According to this illusion, if we think
about moral integrity, rely on spirituality
and take religious and moral rules and
limitations into consideration, then we
will have to forget about progress of ourcountries and rationality.
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But In the presence of only ajust
governance and leadership, which can
use the manpower, capital, experience,
natural resources at its disposal in the
best way possible, the community will
be able to use the little resources at its
disposal for its development.
Second, obstacles of development and
moving towards peace and prosperity,
from viewpoint of the Holy Quran:
The spiritual and moral corruption,
and the deformation of the soul
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The sin and rust of the heart, and
consequently the heart's becoming
inattentive and sealed, and in
conclusion the loss of insight
The observance of ancestral
customs and habits, and the
following in the footsteps of the
elders and the notables
Acting upon conjectures,
Extravagance and luxurious living (as
they turn a man into a beast)
Third, also according to the Holy Quran
the mechanism of socio-political and
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historical changes is rather spiritual than
economical and material.
Imam Khomeini stated:
The criminals in history tried to keepIslam concealed under a veil and to
prevent this freedom-giving ideology,
this independence-giving ideology, this
ideology which is foe to the oppressors
and friend of the needy, to be known. (2005)
He also said:
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It is necessary to refine yourselves, so
that when you become the chief of a
community you will be able to refine
them as well.
Therefore those who revive the religions
are those blessed with the will of revival
and reform and are not dependent on
the arrogant powers.
They hold the message firmly and
exercise patience with the highest
punishment and torture from enemies
and t6heir ignorant people in the causeof delivering the message and leading
them toward the right path.20
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Now after this short explanation youyourselves can conclude that today
which system one must be chosen:
the divine one or the materialistic one,
and what can be ones reasoning for
ones choice.
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