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The Achievements of the Islamic Seminary after the Islamic Revolution of Iran

2023-10-26T07:02:05Z

Zarvandi: Created page with "{{text start}} {{question}} What have been the achievements of the seminary after the victory of the Islamic Revolution until now? {{question end}} {{answer}} The achievements of the religious seminaries in the aftermath of the Islamic Revolution until now have been substantial. The transformations and accomplishments in the religious seminaries have greatly increased their role in society. Due to the Islamic Revolution, today, religious authorities and prominent cleric..."

{{text start}}
{{question}}
What have been the achievements of the seminary after the victory of the Islamic Revolution until now?
{{question end}}
{{answer}}

The achievements of the religious seminaries in the aftermath of the Islamic Revolution until now have been substantial. The transformations and accomplishments in the religious seminaries have greatly increased their role in society. Due to the Islamic Revolution, today, religious authorities and prominent clerics are the most influential social group, exerting significant influence on the behavior of the people and the decisions of many government officials. The presence of the clergy in over 50 areas of public service after the Revolution has transformed the religious institution into a service-oriented entity, serving the people, youth, and students. The establishment of hundreds of major religious preaching institutions worldwide, under the guidance of scholars and religious authorities, has been one of the blessings of the Islamic Revolution in promoting Islam. The dispatch of hundreds of religious missionaries around the world is one of the outcomes of the developments after the Revolution in spreading the teachings of the Ahl al-Bayt (a) by the religious seminaries.

==The Islamic seminaries and Clergymen and Fundamental Developments==
# In organizing and leading the Islamic Revolution, the Shiite clergy has been able to lead the largest anti-imperialist, and justice-seeking movement in the recent century.
# All the social and independence-seeking movements in the past two centuries have been under the leadership of the clergy and religious seminaries.
# The religious seminaries take pride in being at the forefront of promoting unity among Islamic sects and advocating peaceful coexistence and cooperation among all religions to defend the rights of nations in the struggle against global oppressors.
# The revolutionary Shiite clergy, through guiding the people's revolutionary movement and establishing a jurisprudential-based system, has opened up new horizons for the global human society.
# The Islamic Revolution has expanded jurisprudential approach focused on personal matters, to a comprehensive jurisprudence that extends to all aspects of life.
# After the victory of the Islamic Revolution, the most significant freedom movements worldwide were initiated by graduates of the Qom religious seminary, and today, clerics lead the largest revolutionary movements globally.
# With the great Islamic Revolution, under the leadership of Shiite clergy in Iran, the nation, for the first time in history, turned away from the secularist mindset existing in the pursuit of justice against the capitalist system, giving this holy struggle a religious identity.
# The severe and criminal reactions of the global hegemony towards the revolutionary clerics, including imprisonment, exile, and the killing of prominent figures in the religious seminaries such as Seyyed Muhammad Beheshti, Muhammad Sadughi, Seyyed Ali Asghar Dastgheib, Seyyed Asadullah Madani, Asgrafi Isfahani, Seyed Abbas Mousavi, Seyed Mohammad Baqer Hakim, Seyed Mohammad Baqer Sadr, Seyed Aref Al-Hosseini, Mazari, Sheikh Nimr al-Nimr, Sheikh Isa Qassim, Sheikh Ragheb Harb, Sheikh Zakzaky, Sheikh al-Batuti, and others, demonstrate the deep impact and effectiveness of the religious seminaries in confronting international oppressors and laying the groundwork for the downfall of global tyrants.
# The establishment of an Islamic system based on Shiite jurisprudence and the forty-year continuity of this system, while preserving all its fundamentals, principles, and core values, despite countless comprehensive and all-encompassing international conspiracies, has showcased the immense capacity of jurisprudence to civilize society.
# After the victory of the Islamic Revolution, the active engagement of jurisprudence in complex issues and all the necessary areas of human societies, the issuance of independent and diverse religious decrees, and presenting distinct theories in scientific and practical challenges vis-a-vis the Western world have advanced scientific progress worldwide.
# Through discourse and the necessary institutionalization, the religious seminaries have engaged religious scholars in various fields of humanities, facilitating theoretical exploration and fundamental transformation in the human sciences.

==The Role and Impact of the Clergymen in Society and Government==
# Before the Revolution, religious authorities and prominent clerics in Qom and Najaf had no role in policymaking, guidance, or administration of the country. Not only were these esteemed individuals not allowed to express their opinions in these areas, but those who took positions to defend the country's independence and the dignity of Iranians were subjected to imprisonment, exile, torture, and even murder. Imam Khomeini, Ayatollah Saeedi, Ayatollah Ghafuri, and the late Ayatollah Taleghani are examples of such confrontations.
# Thanks to the Islamic Revolution, today, religious authorities and prominent religious scholars are the most significant social reference group, with a profound influence on the behavior of the people and the decisions of many government officials. The Islamic Revolution has replaced the previous approach of sidelining and marginalizing the clergymen with utilizing their tremendous potential for the country's advancement.
# The Islamic Revolution has placed the religious seminaries and the clergymen, who had been marginalized through well-planned international conspiracies, at the center of global attention and significant developments.
# One of the signs of the continued trust of the people in the clergymen in the years following the Revolution is the great numbers in elections, choosing a religiously dressed individual to lead the country.
# Despite the fact that a handful of elements within the clergymen have distanced them from piety and have become the target of extensive propaganda campaigns by enemies, with a focus on foreign media, the majority of clerics, while maintaining a modest lifestyle, continue to serve as a model for an Islamic society.
# The unique asceticism, simplicity, and purity of life exemplified by the leaders of the Islamic Revolution, which has even earned the recognition of the enemies, is unparalleled among world leaders and serves as a testament to the Shiite cleric's commitment to preserving principles and refraining from worldly desires.
# The pioneering role of the clergymen in awakening the people to the injustices and tyranny of Pahlavi dynasty, the inefficienc and the dependence of the previous regime on foreigners, as well as their endurance in the face of imprisonment, torture, exile, and their readiness to sacrifice their lives for the realization of the people's demands for freedom, serves as evidence of the pivotal role played by this revolutionary class in shaping and leading the Islamic movement.
# The ratio of martyred clergymen is the highest among all segments of society, and they, by offering 4,300 martyrs, have demonstrated their commitment to the cause they invite people to more than anyone else.
# The widespread presence of clerics on the frontlines of resistance, in defense of holy shrines, and their dedication in presenting dozens of martyrs confirms their continued role in the fourth decade of the Revolution.
# The extensive presence of the clergymen in over 50 areas of public service after the Revolution has transformed the religious institution into a service-oriented entity, serving the people, youth, and university students.

==Islamic Seminaries, International Preaching and Role-Playing==
# Before the Revolution, the clerics' preaching during religious occasions like Muharram, Safar, and the blessed month of Ramadan was disorganized, sporadic, and limited. However, after the Revolution, this movement became more systematic, continuous, widespread, and organized, thanks to better institutionalization in the seminaries.
# The dynamism and updating of theological seminaries in specialized fields and training specialized personnel for activities in mosques, schools, universities, radio and television, cyberspace, Friday prayer leadership, interfaith dialogue, children and youth programs, arts, cultural management, and international outreach provide hope for a promising future in the Islamic world.
# After the Islamic Revolution, seminaries have introduced transformative initiatives in religious education, such as the "Amin program" in education and training to cultivate knowledgeable and revolutionary students. This initiative has also aimed to create an Islamic management model for the country's schools.
# In addition to the widespread involvement of seminary students and clerics in student and youth jihadi groups and their presence in the most deprived areas of the country, the connection between the clergymen and marginalized segments of society has been deepened.
# Among the remarkable innovations in theological seminary efforts today are the establishment of associations for poetry, writing, screenwriting, oratory, and the launch of four short-term seminaries and "Safiran-e-Hedayat" (Ambassadors of Guidance) program, the implementation of comprehensive academic and practical programs, enabling seminary students to study various specialized fields at the third and fourth levels of higher education, and the implementation of temporary migration programs.
# The establishment of hundreds of major religious preaching institutions worldwide, under the supervision of scholars and religious authorities, is one of the blessings of the Islamic Revolution in promoting the pure teachings of Prophet Muhammad (s).
# One of the unparalleled achievements of seminaries after the Revolution is accepting and training over 15,000 foreign students from various countries around the world, many of whom have become intellectual leaders in their regions.
# The dispatch of hundreds of religious missionaries to various parts of the world, spreading the teachings of the Ahl al-Bayt (a), is another significant contribution of theological seminaries.
# The utilization of modern technologies as a means of guidance by clerics and the establishment of radio, television, satellite networks, informative websites, social media groups, and channels for addressing contemporary questions and doubts in various languages have created significant opportunities for global human guidance.
# In the light of the pioneering global role played by the Islamic Revolution, people's thirst for knowledge about the fundamental teachings of the Revolution has resulted in the translation of thousands of religious books into contemporary languages worldwide. The translation of the Quran into 110 living languages and the translation of reference books (Shi'a heritage), hadith, exegesis, theology, philosophy, and… are remarkable examples of this effort.

==Intellectual Development of Seminary Students and the Enhancement of Their Personalities==
# In the previous regime, there were hardly any seminaries in most counties. After the Revolution, with the establishment of 500 seminaries throughout the country, the access to religious sciences has been facilitated.
# The establishment of seminary management centers in provinces under the guidance of religious authorities has led to the preservation of the quality and standards of newly founded seminaries, which are abundant in the country.
# Organizing the seminaries and creating strong structures for their principled development, maintaining their scientific and traditional standards, is one of the achievements of the Revolution and ensures the continuity of the seminaries' path based on dynamic traditional jurisprudence at the global level.
# The Islamic Revolution sparked such enthusiasm among talented youth and university students to join seminaries that it resulted in the establishment of a selection system through entrance exams for religious seminaries.
# The thirteenfold increase in the number of religious students and clergy pursuing studies in seminaries after the Revolution reflects the strong inclination of young people towards studying religious sciences.
# The establishment of 160 research institutes and hundreds of research centers by religious seminaries after the victory of the Revolution, which have solidified the foundations of Islamic studies and Islamic world issues, are among the fruits of the the Islamic Revolution.
# The current systematic process of recruiting and admitting students to seminaries is highly organized and structured. For formal students with student codes, in addition to the nationwide entrance exam, interviews, and research, age and educational qualifications are also considered as criteria. Various services are provided in a systematic manner.
# Before the Revolution, the number of seminary students was approximately 15,000, whereas with a thirteenfold growth, the number of these students has exceeded 200,000 across the country.
# One of the remarkable achievements of religious seminaries after the victory of the Islamic Revolution is the research-oriented education of religious students with a jurisprudential approach and knowledge production. The execution of thousands of research projects, studies, and theses by religious students is the result of this intelligent guidance.
# The repeated presence and outstanding performance of many prominent clergymen in international conferences have made the acceptance of Islam as a leading school of thought and perfection accessible to the world's elites.
# There is no area within the scientific, cultural, military, governmental, spiritual, and other realms that does not witness the significant presence of seminary and religious students actively working, striving, and responding to the religious needs of the audience and society in the country.
# Despite the fact that Western research centers, guided by espionage organizations generate doubts against Islam, the institution of religious seminaries has shown that it is well-prepared for this intellectual struggle by not leaving even a single unanswered religious doubt.

==The Clergy and Their Academic Position after the Revolution==
# Clerics have become some of the most prominent authors in the country, with thousands of excellent books authored and published by them annually.
# Before the Islamic Revolution, there were only a few specialized publications in the field of religion. However, after the revolution, hundreds of magazines and journals have been produced by religious scholars with a revolutionary perspective.
# Before the Revolution, there were fewer prominent clerics engaged in contemporary theoretical discussions and developments. However, today, dozens of clerics and scholars are actively involved in scholarly and theoretical discussions at an advanced level.
# Institutions related to education and culture managed or established by the clergymen before the Revolution were condemned to closure and dissolution. After the Revolution, hundreds of institutions are actively involved in promoting Islam in Iran and around the world.
# In the previous regime, clerics were allowed to be present in universities in very limited and unstable circumstances. The Islamic system, on the other hand, has encouraged clerics to be present in universities and has entrusted them with thousands of teaching positions.
# After the Revolution, a wave of university graduates turned their attention to religious studies, and to this day, over ten thousand university graduates having master and even doctoral degrees, have started studying religious sciences in seminaries. This demonstrates the rising prominence and growth of theological seminaries among scholars of various disciplines.
# Many of the contemporary leading scholars and authorities in Islamic seminaries worldwide have been educated in Qom seminaries.

==Seminaries for Women==
# Establishing 450 seminaries for women in the country, which had no precedent before the Islamic Revolution, has resulted in the training of 65,000 female seminary students and 43,000 graduates in religious sciences.
# Creating an educational and training system for female seminary students who are well-versed in Islamic ethics and capable of engaging in preaching activities at the undergraduate, master, and doctoral levels, with a focus on knowledge production and theoretical discussions, is one of the fundamental initiatives of seminaries and clerical establishment after the Revolution.
# The possibility of full-time, part-time and virtual education for female seminary students and the extensive and influential presence of female preachers in various fields reflect the valuable role of women in the Islamic Republic.
# One of the fruits of the seminaries for women in the education of students of religious studies is their presence and religious, cultural and educational roles in schools, mosques, families, etc., even in organizations and institutions compared to the time before the Revolution.
# The Islamic Republic not only hosts female seminary students in the country but also sends female missionaries to various parts of the world. The statistics of female missionary delegations to different corners of the world testify to the dynamism of Iran's female seminaries, which is unparalleled in the region and the world.
# While before the revolution, the contributions of female scholars and cultural figures in the religious and cultural arena were scarce and almost non-existent, afterward, female seminary students have made extensive and notable contributions to scientific and research domains. Their works include thousands of books, research projects, theses, and being active in virtual spaces, which are one of the main reasons for the Islamic Revolution's ideological superiority over secular systems concerning women's rights.
{{answer end}}

===Note===
* This article is mainly taken from "دستاوردهای حوزه علمیه پس از انقلاب اسلامی" on Persian Wikipasokh.
[[fa:دستاوردهای حوزه علمیه پس از انقلاب اسلامی]]

Islamic Seminaries, Development and Technology

2023-10-26T06:48:01Z

Zarvandi: /* Note */

{{text start}}
{{question}}
Do clergymen oppose technology and development?
{{question end}}
{{answer}}

The teachings of Islam, with their emphasis on knowledge, thinking, and intellectual growth, have laid the foundation for the progress and advancement of Muslims and the establishment of a shining civilization. Islam and the spiritual community have historically been pioneers in the progress, development, and spread of civilization in the world. Western scholars like Will Durant believe that Islamic civilization contributed significantly to the advancement and spread of knowledge and culture, particularly in Western society. Many different fields of knowledge owe their development to the activities of Muslims.
Islamic scholars and Islam oppose the principles and secularism dominant in Western civilization, which, with its one-dimensional and materialistic view of humanity, has eroded moral and spiritual values and led humanity into various crises.

==Western Indebtedness to Islamic Civilization==
If the West claims civilization and progress today, Muslims, guided by the teachings of Islam, have enjoyed centuries of progress and civilization, and the West owes its progress to Islam.
The illustrious history of Islamic civilization is a clear testament to the intellectual capacity, scientific achievements, and practical contributions of Islam to progress and development.

===Acknowledgments by Western scholars===
Will Durant, in his book "The Story of Civilization," writes: "Islam during five centuries, from A.D. 700 to 1200, was the pioneer of the world in many respects such as power, order, expansion of government territory, refinement of morals and behavior, standard of living, establishment of fair human laws and religious tolerance, literature, scholarship, science, medicine and philosophy. Islam had a great influence in the Christian world. Western Christendom adopted from Islam foods, beverages, drugs, dyes, textiles, treatment, weapons, the use of special family emblems, artistic taste and motivation, tools and techniques of industry and trade, and maritime laws and routes and an extensive vocabulary of scientific, philosophical, and artistic terms. Islamic scholars preserved and perfected Greek mathematics, physics, chemistry, astronomy, and medicine and transferred this Greek heritage, which had become much richer, to Europe. Islamic doctors were the world's medical experts for five hundred years. Ibn Sina and Ibn Rushd were the shining stars of the East according to the philosophers of Europe, who placed these two in authority after the Greeks. This Islamic penetration came by trade and Crusade, translation of thousands of books from Arabic to Latin, and the journeys of scholars like Gerbert, Adelard, and Michael Scot... into Muslim Spain."
Montgomery Watt states: "We Europeans tend to take our culture for granted; we often give the Muslim culture a short shrift, and sometimes we ignore or neglect the importance of the Islamic impact on our cultural heritage... It is we Westerners of today who must correct our misunderstanding and admit our debt to Islam and the Arab world."

Zigurd Hoehne writes: "The Islamic civilization, which began with Muslims, not only saved Greek heritage from destruction and oblivion, it also systematized and expanded it, and transmitted it to Europe, but they have the foundation of experimental chemistry, physics, algebra, modern accounting, and spatial trigonometry, geology, and sociology. The Islamic civilization has presented a large number of expensive discoveries and inventions in all branches of experimental sciences, most of which were later attributed by European authors to themselves. Still, the most precious of them all may be the method of the natural sciences, a prelude that has opened the way for Europe, and has enabled it to know the laws of nature and to master and control them."

==Islamic Scholars Have Not Opposed the Principle of Development and Progress==
Islam and scholars do not oppose the principles of development, progress, and human achievements. The teachings of Islam, special emphasis and encouragement towards science and knowledge, the importance of thinking, reflection, work, etc. became the basis for the growth and progress of Muslims and the foundation of a brilliant civilization. What Islam and scholars oppose are the foundations of secularism prevalent in Western civilization, which, with its one-dimensional and materialistic view of humanity, has pushed moral and spiritual values into oblivion and entangled humanity in numerous crises.
Some scholars' opposition to certain aspects of civilization is not related to its fundamental principles but is related to the negative effects this culture has on people's values and behavior. Scholars' opposition to cinema, theater, radio, television, and similar forms of entertainment is in this context. Therefore, the issue is not merely the use of technology; it is also about the culture that technology carries with it. Technology is inseparable from its values, and with the introduction of technology, its culture becomes part of life. This can lead to a distancing from Islamic culture.
The principle behind these reactions is not blind prejudice or unconditional acceptance; rather, scholars approach various aspects of civilization with a critical and thoughtful perspective, considering the different dimensions of each issue. Scholars' approach to dealing with aspects of civilization is not one of baseless bias or outright rejection but rather a balanced, pragmatic, and realistic perspective that takes into account the positive and negative aspects.
Among the scholars, some individuals have shown conservative dogmatic reactions to certain aspects of civilization. These reactions are sometimes used by opposing factions within the religious community to portray the entire religious community as opposed to progress and development. However, these views are individual and do not represent the mainstream views of the religious community as a whole.
Progress and development do not have a single formula, and achieving progress is not limited to accepting all the requirements of Western civilization. Islam, based on its progressive teachings and principles, has laid the groundwork for progress and can serve as an appropriate model for progress in the contemporary era, offering an alternative to the Western model of progress.

==Challenges of Civilization Arising From the Foundations Governing Western Ideology==
The crises of Western civilization extend to knowledge, thought, moral, political, and social dimensions of humanity, and material, and technological progress has failed to hide the heavy shadow of the decline of moral, spiritual, social, and political values.
René Guénon writes about the consequences and impasses of the new civilization: "Those who had created well-being and prosperity as their ideals, and who had profited from the improvements resulting from progress and development, are they happier than human beings in previous times? Today, communication tools are faster, and there are more amenities, but the lack of balance, inequality, and the feeling of greater need have put them in danger, and their security is increasingly threatened. The goal of the new civilization is nothing but increasing artificial needs, frenzied use of facilities, natural talents and drowning humans in mechanized life."
{{answer end}}

===Note===
* This article is mainly taken from "روحانیت و توسعه و تکنولوژی" on Persian Wikipasokh.
[[fa:روحانیت و توسعه و تکنولوژی]]

Al-Walī al-Faqīh and General Vicegerency (al-Nīyābat al-'Āmma) of the Imam of the Time (a)

2023-10-26T06:47:09Z

Zarvandi: Undo revision 442 by Zarvandi (talk)

{{text start}}
{{question}}
According to a hadith attributed to Imam al-Rīḍā (a) wherein he states "Whoever claims to be the vicegerent of the Imam of the time (peace be upon him) is a liar," How is it possible for Ayatollah Khamenei to be a vicegerent of Imam (a)?
{{question end}}
{{answer}}

It is important to note that within Shiite belief, during the major occultation, there is no specific designated vicegerent. However, certain narrations suggest that individuals possessing particular qualifications may assume the role of general vicegerents of Imam Mahdi (a). This broader vicegerency necessitates specific prerequisites:
• Imam Mahdi (a): "اَمَّا الْحَوادِثُ الْواقِعَةُ فَارْجِعوُا فیها اِلی رُواةِ حَدیثِنا، فَاِنَّهُمْ حُجَّتی عَلَیْکُمْ وَاَنَا حُجَّةُ اللّهِ عَلَیْهِمْ": “As for the incidents that occur, refer regarding them to the narrators of our hadiths, for they are my authority against you and I am God’s authority over them.” Researchers believe that this narration indicates the introduction of certain scholars as the vicegerent of the Imam of the time (a) and the necessity of referring to them.

• Imam Sadiq (a): "فَأَمَّا مَنْ کَانَ مِنَ الْفُقَهَاءِ صَائِناً لِنَفْسِهِ، حَافِظاً لِدِینِهِ، مُخَالِفاً لِهَوَاهُ، مُطِیعاً لِأَمْرِ مَوْلَاهُ فَلِلْعَوَامِّ أَنْ یُقَلِّدُوهُ": “As for whoever is among the jurists who protects himself, preserves his religion, opposes his whims, and is obedient to the command of his master, then the common people should follow him.”

• Imam Sadiq (a) said about the duty of the Shiites who do not have access to the infallible Imam: "Anyone of you who is a narrator of our hadith, who looks at our halal and haram, has an opinion (he has mastered those issues), and knows our rulings, accept his ruling, because I have made him ḥākim (ruler) over you.

Based on the theory of Wilāyat al-faqīh, posits that the sole individual capable of assuming this vicegerency must possess the scholarly, jurisprudential qualifications, as well as a sound political and social vision, along with a commitment to justice and piety. Such an individual is believed to have been generally designated by the Imam of the time (a) based on established traditions.

The late Muḥaqiq al-Karkī (A.D. 940), one of the Shia scholars, asserted that Imami jurists universally concur that a just jurist meeting all the prerequisites for issuing fatwa (legal decrees) is the vicegerent of the infallible imams (a) in all matters pertaining to vicegerency.

Muḥaqiq al-Ardabili (A.D 993), one of the Shia jurists, proposes the general vicegerency of the jurist from the Prophet (s) and the infallible Imams (a). Similarly, Shahīd al-thānī, another renowned Shi‘ī jurist, regarded Shiite just jurist possessing the conditions for giving fatwa to be the deputy of the imam (a).

===Narrations Implying the End of Vicegerency with the End of the Period of Minor Occultation===
According to some narrations, the vicegerency of the Imam of the time (a) has come to an end with the end of the viceroyalty of the last vicegerent during the minor occultation. However, it is important to clarify that such assertions pertain to the conclusion of a specific form of vicegerency and do not impinge upon the concept of general vicegerency. What has been said about the correctness of applying the title of nā’ib (vicegerent) to the jurist is about vicegerency in its common sense, which is not in contradiction with the hadiths.
{{answer end}}

===Note===
* This article is mainly taken from "ولی‌فقیه و نیابت عام امام زمان(ع)" on Persian Wikipasokh.
[[fa:ولی‌فقیه و نیابت عام امام زمان(ع)]]

Islamic Seminaries, Development and Technology

2023-10-26T06:46:08Z

Zarvandi: Created page with "{{text start}} {{question}} Do clergymen oppose technology and development? {{question end}} {{answer}} The teachings of Islam, with their emphasis on knowledge, thinking, and intellectual growth, have laid the foundation for the progress and advancement of Muslims and the establishment of a shining civilization. Islam and the spiritual community have historically been pioneers in the progress, development, and spread of civilization in the world. Western scholars like..."

{{text start}}
{{question}}
Do clergymen oppose technology and development?
{{question end}}
{{answer}}

The teachings of Islam, with their emphasis on knowledge, thinking, and intellectual growth, have laid the foundation for the progress and advancement of Muslims and the establishment of a shining civilization. Islam and the spiritual community have historically been pioneers in the progress, development, and spread of civilization in the world. Western scholars like Will Durant believe that Islamic civilization contributed significantly to the advancement and spread of knowledge and culture, particularly in Western society. Many different fields of knowledge owe their development to the activities of Muslims.
Islamic scholars and Islam oppose the principles and secularism dominant in Western civilization, which, with its one-dimensional and materialistic view of humanity, has eroded moral and spiritual values and led humanity into various crises.

==Western Indebtedness to Islamic Civilization==
If the West claims civilization and progress today, Muslims, guided by the teachings of Islam, have enjoyed centuries of progress and civilization, and the West owes its progress to Islam.
The illustrious history of Islamic civilization is a clear testament to the intellectual capacity, scientific achievements, and practical contributions of Islam to progress and development.

===Acknowledgments by Western scholars===
Will Durant, in his book "The Story of Civilization," writes: "Islam during five centuries, from A.D. 700 to 1200, was the pioneer of the world in many respects such as power, order, expansion of government territory, refinement of morals and behavior, standard of living, establishment of fair human laws and religious tolerance, literature, scholarship, science, medicine and philosophy. Islam had a great influence in the Christian world. Western Christendom adopted from Islam foods, beverages, drugs, dyes, textiles, treatment, weapons, the use of special family emblems, artistic taste and motivation, tools and techniques of industry and trade, and maritime laws and routes and an extensive vocabulary of scientific, philosophical, and artistic terms. Islamic scholars preserved and perfected Greek mathematics, physics, chemistry, astronomy, and medicine and transferred this Greek heritage, which had become much richer, to Europe. Islamic doctors were the world's medical experts for five hundred years. Ibn Sina and Ibn Rushd were the shining stars of the East according to the philosophers of Europe, who placed these two in authority after the Greeks. This Islamic penetration came by trade and Crusade, translation of thousands of books from Arabic to Latin, and the journeys of scholars like Gerbert, Adelard, and Michael Scot... into Muslim Spain."
Montgomery Watt states: "We Europeans tend to take our culture for granted; we often give the Muslim culture a short shrift, and sometimes we ignore or neglect the importance of the Islamic impact on our cultural heritage... It is we Westerners of today who must correct our misunderstanding and admit our debt to Islam and the Arab world."

Zigurd Hoehne writes: "The Islamic civilization, which began with Muslims, not only saved Greek heritage from destruction and oblivion, it also systematized and expanded it, and transmitted it to Europe, but they have the foundation of experimental chemistry, physics, algebra, modern accounting, and spatial trigonometry, geology, and sociology. The Islamic civilization has presented a large number of expensive discoveries and inventions in all branches of experimental sciences, most of which were later attributed by European authors to themselves. Still, the most precious of them all may be the method of the natural sciences, a prelude that has opened the way for Europe, and has enabled it to know the laws of nature and to master and control them."

==Islamic Scholars Have Not Opposed the Principle of Development and Progress==
Islam and scholars do not oppose the principles of development, progress, and human achievements. The teachings of Islam, special emphasis and encouragement towards science and knowledge, the importance of thinking, reflection, work, etc. became the basis for the growth and progress of Muslims and the foundation of a brilliant civilization. What Islam and scholars oppose are the foundations of secularism prevalent in Western civilization, which, with its one-dimensional and materialistic view of humanity, has pushed moral and spiritual values into oblivion and entangled humanity in numerous crises.
Some scholars' opposition to certain aspects of civilization is not related to its fundamental principles but is related to the negative effects this culture has on people's values and behavior. Scholars' opposition to cinema, theater, radio, television, and similar forms of entertainment is in this context. Therefore, the issue is not merely the use of technology; it is also about the culture that technology carries with it. Technology is inseparable from its values, and with the introduction of technology, its culture becomes part of life. This can lead to a distancing from Islamic culture.
The principle behind these reactions is not blind prejudice or unconditional acceptance; rather, scholars approach various aspects of civilization with a critical and thoughtful perspective, considering the different dimensions of each issue. Scholars' approach to dealing with aspects of civilization is not one of baseless bias or outright rejection but rather a balanced, pragmatic, and realistic perspective that takes into account the positive and negative aspects.
Among the scholars, some individuals have shown conservative dogmatic reactions to certain aspects of civilization. These reactions are sometimes used by opposing factions within the religious community to portray the entire religious community as opposed to progress and development. However, these views are individual and do not represent the mainstream views of the religious community as a whole.
Progress and development do not have a single formula, and achieving progress is not limited to accepting all the requirements of Western civilization. Islam, based on its progressive teachings and principles, has laid the groundwork for progress and can serve as an appropriate model for progress in the contemporary era, offering an alternative to the Western model of progress.

==Challenges of Civilization Arising From the Foundations Governing Western Ideology==
The crises of Western civilization extend to knowledge, thought, moral, political, and social dimensions of humanity, and material, and technological progress has failed to hide the heavy shadow of the decline of moral, spiritual, social, and political values.
René Guénon writes about the consequences and impasses of the new civilization: "Those who had created well-being and prosperity as their ideals, and who had profited from the improvements resulting from progress and development, are they happier than human beings in previous times? Today, communication tools are faster, and there are more amenities, but the lack of balance, inequality, and the feeling of greater need have put them in danger, and their security is increasingly threatened. The goal of the new civilization is nothing but increasing artificial needs, frenzied use of facilities, natural talents and drowning humans in mechanized life."
{{answer end}}

===Note===
* This article is mainly taken from "ولی‌فقیه و نیابت عام امام زمان(ع)" on Persian Wikipasokh.
[[fa:ولی‌فقیه و نیابت عام امام زمان(ع)]]

Al-Walī al-Faqīh and General Vicegerency (al-Nīyābat al-'Āmma) of the Imam of the Time (a)

2023-10-26T06:45:31Z

Zarvandi:

{{text start}}
{{question}}
According to a hadith attributed to Imam al-Rīḍā (a) wherein he states "Whoever claims to be the vicegerent of the Imam of the time (peace be upon him) is a liar," How is it possible for Ayatollah Khamenei to be a vicegerent of Imam (a)?
{{question end}}
{{answer}}

It is important to note that within Shiite belief, during the major occultation, there is no specific designated vicegerent. However, certain narrations suggest that individuals possessing particular qualifications may assume the role of general vicegerents of Imam Mahdi (a). This broader vicegerency necessitates specific prerequisites:
• Imam Mahdi (a): "اَمَّا الْحَوادِثُ الْواقِعَةُ فَارْجِعوُا فیها اِلی رُواةِ حَدیثِنا، فَاِنَّهُمْ حُجَّتی عَلَیْکُمْ وَاَنَا حُجَّةُ اللّهِ عَلَیْهِمْ": “As for the incidents that occur, refer regarding them to the narrators of our hadiths, for they are my authority against you and I am God’s authority over them.” Researchers believe that this narration indicates the introduction of certain scholars as the vicegerent of the Imam of the time (a) and the necessity of referring to them.

• Imam Sadiq (a): "فَأَمَّا مَنْ کَانَ مِنَ الْفُقَهَاءِ صَائِناً لِنَفْسِهِ، حَافِظاً لِدِینِهِ، مُخَالِفاً لِهَوَاهُ، مُطِیعاً لِأَمْرِ مَوْلَاهُ فَلِلْعَوَامِّ أَنْ یُقَلِّدُوهُ": “As for whoever is among the jurists who protects himself, preserves his religion, opposes his whims, and is obedient to the command of his master, then the common people should follow him.”

• Imam Sadiq (a) said about the duty of the Shiites who do not have access to the infallible Imam: "Anyone of you who is a narrator of our hadith, who looks at our halal and haram, has an opinion (he has mastered those issues), and knows our rulings, accept his ruling, because I have made him ḥākim (ruler) over you.

Based on the theory of Wilāyat al-faqīh, posits that the sole individual capable of assuming this vicegerency must possess the scholarly, jurisprudential qualifications, as well as a sound political and social vision, along with a commitment to justice and piety. Such an individual is believed to have been generally designated by the Imam of the time (a) based on established traditions.

The late Muḥaqiq al-Karkī (A.D. 940), one of the Shia scholars, asserted that Imami jurists universally concur that a just jurist meeting all the prerequisites for issuing fatwa (legal decrees) is the vicegerent of the infallible imams (a) in all matters pertaining to vicegerency.

Muḥaqiq al-Ardabili (A.D 993), one of the Shia jurists, proposes the general vicegerency of the jurist from the Prophet (s) and the infallible Imams (a). Similarly, Shahīd al-thānī, another renowned Shi‘ī jurist, regarded Shiite just jurist possessing the conditions for giving fatwa to be the deputy of the imam (a).

===Narrations Implying the End of Vicegerency with the End of the Period of Minor Occultation===
According to some narrations, the vicegerency of the Imam of the time (a) has come to an end with the end of the viceroyalty of the last vicegerent during the minor occultation. However, it is important to clarify that such assertions pertain to the conclusion of a specific form of vicegerency and do not impinge upon the concept of general vicegerency. What has been said about the correctness of applying the title of nā’ib (vicegerent) to the jurist is about vicegerency in its common sense, which is not in contradiction with the hadiths.
{{answer end}}

===Note===
* This article is mainly taken from "روحانیت و توسعه و تکنولوژی" on Persian Wikipasokh.
[[fa:روحانیت و توسعه و تکنولوژی]]

Al-Walī al-Faqīh and General Vicegerency (al-Nīyābat al-'Āmma) of the Imam of the Time (a)

2023-10-21T06:30:22Z

Zarvandi:

Al-Walī al-Faqīh and General Vicegerency (al-Nīyābat al-'Āmma) of the Imam of the Time (a)

2023-10-21T06:29:10Z

Zarvandi: Created page with "{{text start}} {{question}} According to a hadith attributed to Imam al-Rīḍā (a) wherein he states "Whoever claims to be the vicegerent of the Imam of the time (peace be upon him) is a liar," How is it possible for Ayatollah Khamenei to be a vicegerent of Imam (a)? {{question end}} {{answer}} It is important to note that within Shiite belief, during the major occultation, there is no specific designated vicegerent. However, certain narrations suggest that individual..."

Necessity of Religious Government and the Guardianship of the Jurist

2023-10-12T09:08:41Z

Zarvandi:

{{text start}}
{{question}}
Why should our religious organization and government be unified, with a faqīh (religious leader) at the head of the political system? Is the absence of conflict between the decisions and approaches of political experts and religion not sufficient?
{{question end}}
{{answer}}

According to the political interpretation of religion, the right to governing the society is for God, and every ruler must be approved by Him. Based on this view, only a religious government can guide society towards both material and spiritual goals. Any non-religious government is considered illegitimate and cannot lead society and people towards divine objectives. Therefore, for addressing the needs of society, a religious government is essential and necessary. Only someone needless of taqlīd and knowledgeable about all religious matters can lead this government, which can only be found in a religious scholar. There are also narrations and verses that emphasize the necessity of a religious government.

==Religious Government, the Only Legitimate Government==
One of the important goals of human creation is to achieve ultimate servitude to God, and since this cannot be achieved without a healthy society, one of the important goals of government is to provide suitable conditions for attaining God's satisfaction. Additionally, according to the religious beliefs of Muslims, which are supported by both rational and transmitted knowledge, real governance belongs to God, and alongside His generative lordship, He also has legislative lordship. Therefore, any form of governance other than God's must be approved by Him, or else, it will be considered illegitimate. Moreover, politics is the implementation of rules, regulations, and patterns that the Islamic government follows to help the Islamic community move toward divine goals alongside material objectives.
Therefore, religion is integrated into the political framework, and is not something peripheral. The duty of an Islamic ruler is to create a suitable environment for society to move in the path designated by God. This is why a religious scholar is needed as the leader and guide, as we cannot ignore the religious dimension of politics.
The spirituality is the core of politics in Islamic society and can be maintained by someone who has specialized in religion and not by an ordinary person. Religious texts clearly outline the conditions and requirements of leadership and the qualifications of the person in this position. This is what proves the comprehensiveness of the holy religion of Islam.

=== Guardianship of Faqīh (Jurist) ===
Islamic laws and commands are not specific to a particular time; they are eternal. Imam Sadiq (a) states, "What has been announced permissible (halal) by Muhammad is permissible forever, until the Day of Judgment, and what has been forbidden (haram) by him is forbidden forever, until the Day of Judgment." It is necessary for these laws to be implementable even in the absence of Imam (a). This can only be achieved with a capable leader and a government whose primary goal is to preserve and promote Islamic values. The commands of the Islamic ruler are intended for the implementation of divine laws, and they establish the framework for the obligation to obey the orders of the Prophet (s) and Imams (a).

It is noteworthy that once the guardianship for a faqīh is established by the Prophet (s) and the infallible Imams (s), society is not allowed to change this principle and should accept and uphold it. Happiness in a society depends on accepting the guardianship and leadership of religious scholars. Imam Sadiq (s) clarifies this point regarding the acceptance of the rule of jurists: "When they legislate in accordance with our commands, and someone does not accept their rule, they have ignored God's command and have not accepted us. Anyone who does not accept our rule does not accept God's rule." This makes it clear that the guardianship of the jurist is not in the sense of the rule of a typical jurist but rather the rule of jurisprudence and divine commands.
Guardianship in Islam is a concept distinct from what is presented in other ideologies and religions. A religious ruler must prioritize guiding society toward values that secure their eternal happiness over meeting its material needs. Hence, the Quran refers to righteous rulers as "the callers to truth" and emphasizes the importance of divine guidance in leadership: “Say, ‘This is my way. I summon to Allah with insight—I and he who follows me. Immaculate is Allah, and I am not one of the polytheists.” All of this can only be realized if the leadership of society is in the hands of those who possess the necessary expertise and knowledge.
Jurisprudence has no contradictions with experts working in each of the sub-sets of the government and helping the government of the Islamic society in their field of expertise. Rather, what is important is that all these parts must be under the rule of the jurist so that the path of the society is a religious path. It should also not be forgotten that a jurist cannot take over the government unless he has the necessary political skills.

=== Rational Justification for the Necessity of a Religious Government ===
Reason considers the existence of government necessary to prevent chaos and turmoil resulting from the collision and overlap of human interests, and to avoid any form of conflict. It aims to ensure the necessary and vital social order. The social nature of humans, driven by self-interest and the desire to serve one's own interests, underscores the necessity of law and government to prevent discord, disintegration, turmoil, and to establish order and security in society. This necessity is not confined to a specific time or place; it encompasses all times and locations.
Furthermore, since God has taken it upon Himself to provide the means for the material and spiritual evolution of society, this cannot be achieved without the existence of a righteous government and a just ruling apparatus. Therefore, the necessity of an Islamic government that takes steps toward securing material and spiritual interests is evident. In addition, the very nature of Islamic laws proves the necessity of the Islamic government.
A cursory look at Islamic laws and regulations such as jihad, defense, judgment, and the enforcement of penalties reveals that their implementation and realization are impossible without the existence of a government. If Islam mandates supervision, guidance, enjoining good, forbidding evil, jihad, defense, and has social and civil laws, this demonstrates that Islam is a comprehensive system and a government. If Islam has come to prevent all false doctrines, to combat tyranny and aggression, this motivation is impossible without a government and such an objective cannot be achieved without politics. Accordingly, Imam Khomeini stated:
"The institution of government is so important that not only does Islam have a government, but Islam is nothing but government. The religious decrees are laws that are part of the government's affairs. Thus, Islamic governance and the establishment of justice are inherently desirable, and their purpose is the implementation of government."

=== Narrative Proof of the Necessity of Religious Government ===
Apart from the rational argument, textual evidence from the Quran and Hadith (sayings and traditions of the Prophet (s) and Imams (a)) also supports the necessity of an Islamic government. These texts affirm the rational justification presented above.
Quranic Verses
Some Quranic verses suggest the necessity of a religious government:
"Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him kingdom and wisdom and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s people." (2:251)
This verse emphasizes the necessity of a government to prevent corruption and maintain order in society.
"Those who, if We granted them power in the land, will maintain the prayer, give the zakat, bid what is right and forbid what is wrong. And with Allah rests the outcome of all matters." (22:41)
This verse implies that establishing prayer, giving zakat, enjoining what is right, and forbidding what is wrong is carried out through a government and emphasizing the role of government in upholding religious and moral values.

=== Hadiths ===
Imam Ali (a) addressed the Kharijites, "This is a word of truth but they want to prove something wrong through it, yes, it is true, there is no command but the command of God, but they say that government is only for God, while people need good or bad government.”
This statement by Imam Ali emphasizes the necessity of government and that society cannot function properly without one, even if the rulers are not ideal.
Imam Ali (a) in another Hadith, after mentioning certain Quranic verses including Surah Al-Anfal (8:41) and Surah Al-Baqarah (2:179), states: "In these verses, the clearest proof is that the community needs an Imam (leader) who establishes their affairs, commands good, forbids evil, implements the Hudud (prescribed punishments), distributes spoils of war, and observes the obligatory acts. The community would perish without commanding good and forbidding evil, and people's eagerness and fear would vanish. No one would refrain from committing sins, and the social order would collapse, leading to the destruction of the servants of God."
This Hadith demonstrates the importance of leadership and government in ensuring the implementation of religious duties, maintaining order, and preventing chaos in society.
{{answer end}}

===Note===
* This article is mainly taken from "ضرورت حکومت دینی و حاکمیت فقیه" on Persian Wikipasokh.
[[fa:ضرورت حکومت دینی و حاکمیت فقیه]]

Necessity of Religious Government and the Guardianship of the Jurist

2023-10-12T08:58:24Z

Zarvandi: Created page with "{{text start}} {{question}} Why should our religious organization and government be unified, with a faqīh (religious leader) at the head of the political system? Is the absence of conflict between the decisions and approaches of political experts and religion not sufficient? {{question end}} {{answer}} According to the political interpretation of religion, the right to governing the society is for God, and every ruler must be approved by Him. Based on this view, only a..."

{{text start}}
{{question}}
Why should our religious organization and government be unified, with a faqīh (religious leader) at the head of the political system? Is the absence of conflict between the decisions and approaches of political experts and religion not sufficient?
{{question end}}
{{answer}}

According to the political interpretation of religion, the right to governing the society is for God, and every ruler must be approved by Him. Based on this view, only a religious government can guide society towards both material and spiritual goals. Any non-religious government is considered illegitimate and cannot lead society and people towards divine objectives. Therefore, for addressing the needs of society, a religious government is essential and necessary. Only someone needless of taqlīd and knowledgeable about all religious matters can lead this government, which can only be found in a religious scholar. There are also narrations and verses that emphasize the necessity of a religious government.

==Religious Government, the Only Legitimate Government==
One of the important goals of human creation is to achieve ultimate servitude to God, and since this cannot be achieved without a healthy society, one of the important goals of government is to provide suitable conditions for attaining God's satisfaction. Additionally, according to the religious beliefs of Muslims, which are supported by both rational and transmitted knowledge, real governance belongs to God, and alongside His generative lordship, He also has legislative lordship. Therefore, any form of governance other than God's must be approved by Him, or else, it will be considered illegitimate. Moreover, politics is the implementation of rules, regulations, and patterns that the Islamic government follows to help the Islamic community move toward divine goals alongside material objectives.
Therefore, religion is integrated into the political framework, and is not something peripheral. The duty of an Islamic ruler is to create a suitable environment for society to move in the path designated by God. This is why a religious scholar is needed as the leader and guide, as we cannot ignore the religious dimension of politics.
The spirituality is the core of politics in Islamic society and can be maintained by someone who has specialized in religion and not by an ordinary person. Religious texts clearly outline the conditions and requirements of leadership and the qualifications of the person in this position. This is what proves the comprehensiveness of the holy religion of Islam.

=== Guardianship of Faqīh (Jurist) ===
Islamic laws and commands are not specific to a particular time; they are eternal. Imam Sadiq (a) states, "What has been announced permissible (halal) by Muhammad is permissible forever, until the Day of Judgment, and what has been forbidden (haram) by him is forbidden forever, until the Day of Judgment." It is necessary for these laws to be implementable even in the absence of Imam (a). This can only be achieved with a capable leader and a government whose primary goal is to preserve and promote Islamic values. The commands of the Islamic ruler are intended for the implementation of divine laws, and they establish the framework for the obligation to obey the orders of the Prophet (s) and Imams (a).

It is noteworthy that once the guardianship for a faqīh is established by the Prophet (s) and the infallible Imams (s), society is not allowed to change this principle and should accept and uphold it. Happiness in a society depends on accepting the guardianship and leadership of religious scholars. Imam Sadiq (s) clarifies this point regarding the acceptance of the rule of jurists: "When they legislate in accordance with our commands, and someone does not accept their rule, they have ignored God's command and have not accepted us. Anyone who does not accept our rule does not accept God's rule." This makes it clear that the guardianship of the jurist is not in the sense of the rule of a typical jurist but rather the rule of jurisprudence and divine commands.
Guardianship in Islam is a concept distinct from what is presented in other ideologies and religions. A religious ruler must prioritize guiding society toward values that secure their eternal happiness over meeting its material needs. Hence, the Quran refers to righteous rulers as "the callers to truth" and emphasizes the importance of divine guidance in leadership: “Say, ‘This is my way. I summon to Allah with insight—I and he who follows me. Immaculate is Allah, and I am not one of the polytheists.” All of this can only be realized if the leadership of society is in the hands of those who possess the necessary expertise and knowledge.
Jurisprudence has no contradictions with experts working in each of the sub-sets of the government and helping the government of the Islamic society in their field of expertise. Rather, what is important is that all these parts must be under the rule of the jurist so that the path of the society is a religious path. It should also not be forgotten that a jurist cannot take over the government unless he has the necessary political skills.

=== Rational Justification for the Necessity of a Religious Government ===
Reason considers the existence of government necessary to prevent chaos and turmoil resulting from the collision and overlap of human interests, and to avoid any form of conflict. It aims to ensure the necessary and vital social order. The social nature of humans, driven by self-interest and the desire to serve one's own interests, underscores the necessity of law and government to prevent discord, disintegration, turmoil, and to establish order and security in society. This necessity is not confined to a specific time or place; it encompasses all times and locations.
Furthermore, since God has taken it upon Himself to provide the means for the material and spiritual evolution of society, this cannot be achieved without the existence of a righteous government and a just ruling apparatus. Therefore, the necessity of an Islamic government that takes steps toward securing material and spiritual interests is evident. In addition, the very nature of Islamic laws proves the necessity of the Islamic government.
A cursory look at Islamic laws and regulations such as jihad, defense, judgment, and the enforcement of penalties reveals that their implementation and realization are impossible without the existence of a government. If Islam mandates supervision, guidance, enjoining good, forbidding evil, jihad, defense, and has social and civil laws, this demonstrates that Islam is a comprehensive system and a government. If Islam has come to prevent all false doctrines, to combat tyranny and aggression, this motivation is impossible without a government and such an objective cannot be achieved without politics. Accordingly, Imam Khomeini stated:
"The institution of government is so important that not only does Islam have a government, but Islam is nothing but government. The religious decrees are laws that are part of the government's affairs. Thus, Islamic governance and the establishment of justice are inherently desirable, and their purpose is the implementation of government."

=== Narrative Proof of the Necessity of Religious Government ===
Apart from the rational argument, textual evidence from the Quran and Hadith (sayings and traditions of the Prophet (s) and Imams (a)) also supports the necessity of an Islamic government. These texts affirm the rational justification presented above.
Quranic Verses
Some Quranic verses suggest the necessity of a religious government:
"Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him kingdom and wisdom and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s people." (2:251)
This verse emphasizes the necessity of a government to prevent corruption and maintain order in society.
"Those who, if We granted them power in the land, will maintain the prayer, give the zakat, bid what is right and forbid what is wrong. And with Allah rests the outcome of all matters." (22:41)
This verse implies that establishing prayer, giving zakat, enjoining what is right, and forbidding what is wrong is carried out through a government and emphasizing the role of government in upholding religious and moral values.

=== Hadiths ===
Imam Ali (a) addressed the Kharijites, "This is a word of truth but they want to prove something wrong through it, yes, it is true, there is no command but the command of God, but they say that government is only for God, while people need good or bad government.”
This statement by Imam Ali emphasizes the necessity of government and that society cannot function properly without one, even if the rulers are not ideal.
Imam Ali (a) in another Hadith, after mentioning certain Quranic verses including Surah Al-Anfal (8:41) and Surah Al-Baqarah (2:179), states: "In these verses, the clearest proof is that the community needs an Imam (leader) who establishes their affairs, commands good, forbids evil, implements the Hudud (prescribed punishments), distributes spoils of war, and observes the obligatory acts. The community would perish without commanding good and forbidding evil, and people's eagerness and fear would vanish. No one would refrain from committing sins, and the social order would collapse, leading to the destruction of the servants of God."
This Hadith demonstrates the importance of leadership and government in ensuring the implementation of religious duties, maintaining order, and preventing chaos in society.
{{answer end}}

==Note==
* This article is mainly taken from "ضرورت حکومت دینی و حاکمیت فقیه" on Persian Wikipasokh.

[[fa:ضرورت حکومت دینی و حاکمیت فقیه]]

Wilāyat al-Faqīh (The Guardianship of the Islamic Jurist) from the perspective of the Qur'an

2023-10-12T08:44:57Z

Zarvandi:

{{text start}}
{{question}}
Please expound upon the Holy Qur'an's perspective regarding the concept of "wilāyat al-faqīh" (Guardianship of the Jurist).
{{question end}}
{{answer}}

'''Introduction:'''

Wilāyat al-faqīh, or the Guardianship of the Jurist, represents a religious and political doctrine aimed at establishing a just and lawful government. According to this theory, endorsed by some scholars, after the Prophet of Islam (s) and the infallible Imams (a), the most knowledgeable jurist assumes authority over the people to prevent tyrant and unjust rulers from assuming wilāya over them.

==Islam: A Political Religion==
Islam is fundamentally a political religion, as it presents a system designed to regulate social life and human coexistence peacefully. Its primary objective is to ensure human happiness and the attainment of human perfection in both worlds. From an Islamic perspective, religion and worldly affairs are intertwined and inseparable. The well-being and perfection of one realm is interdependent with the well-being and perfection of the other. The perfection in this world is the prelude to the perfection in the hereafter.
Consequently, Islam has a comprehensive plan for regulating human life, with the implementation of social justice as being a foundational pillar of the Islamic system. One cannot envision ensuring the implementation of this system without recognizing the responsibility it entails and the conditions it has. It is not left to be decided by people.
These prerequisites can be summarized in two fundamental conditions: political competence and religious awareness. As articulated in the words of Imam Ali (a): "The most deserving individuals for leadership and authority are those who possess the necessary qualifications and have complete awareness concerning Sharia's views on leadership."
This guideline means that from a religious perspective, when selecting a political leader, in addition to possessing the necessary qualifications - which is a rational requirement and is always considered by rational people worldwide in choosing their political leaders - one should also consider the individual's extensive religious insight. This is because they intend to govern a society according to a the Islamic system. Therefore, it is entirely natural for Islamic political leaders to have this requirement.

==Wilāyat al-faqīh: the Continuation of Imamat==
Wilāyat al-faqīh is a continuation of the wilāyah (leadership) established by the Prophet (s) and the infallible Imams (a). This wilāyah, in its political sense, entails the responsibility of meeting the interests of the community and ensuring the implementation of justice. During the presence of the infallible Imams (a), this was the responsibility of Imams (a) themselves. However, during the period of occultation, this responsibility is entrusted to a qualified jurist who possesses the qualifications required for leadership.
From the perspective of Twelver Shia Islam, the religious authorities and Islamic leaders are the successors of the Prophet (s) and his infallible progeny. Though no specific individual is appointed as the ruler during the occultation of the infallible Imam (a), the government must continue based on the judgment of reason and revelation. The desired government in the Islamic world is an Islamic government, and the Islamic ruler must be knowledgeable about Islamic laws, just, and capable of governance and leadership. According to this criterion that the authority of the jurist in relation to the implementation of Islamic rules and laws is the same as the authority of the Immaculate Imam in this regard, the jurist also has all the governmental powers of the Immaculate Imam. Of course, it should be noted that the topic of our discussion is legislative and governmental guardianship and not takwīnī (generative) guardianship, which is related to the spiritual positions of individuals and cannot be legislated or granted. From the point of view of generative guardianship and spiritual perfections, no one cannot be compared with the infallible Imam.

==Evidence from the Holy Qur'an==
The Holy Qur'an extensively addresses the dichotomy between the governance of Allah and the rule of tyrants, with numerous verses emphasizing the divine governance over human affairs. Prophets and divine laws were sent to dismantle tyrannical rule and establish the governance of Allah. The replacement of the rule of "Allah" instead of the rule of "Ṭāghūt" means that those who have a divine aspect and who are known as the caliph (vicegerent) of God on earth, rule and cut off the hand of the tyrants in this regard.
All the great prophets have the right to rule according to the implication of prophethood and divine caliphate, and the prophets who were able to do so had assumed the political leadership of their nation as well. For example, the Holy Qur'an addresses Prophet David saying:

{{Quran|یا دَاوُودُ إِنَّا جَعَلْنَاک خَلِیفَةً فِی الْأَرْ‌ضِ فَاحْکم بَینَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَیٰ فَیضِلَّک عَن سَبِیلِ اللَّهِ ۚ إِنَّ الَّذِینَ یضِلُّونَ عَن سَبِیلِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ بِمَا نَسُوا یوْمَ الْحِسَابِ
|translation= " O David! Indeed, We have made you a vicegerent on the earth. So judge between people with justice, and do not follow your desires, or they will lead you astray from the way of Allah. Indeed there is a severe punishment for those who stray from the way of Allah, because of their forgetting the Day of Reckoning."|sura= Sad (38) |verse= 26}}
Accepting an oppressive ruler and giving allegiance to him is trusting the oppressor and accepting the rule of "Ṭāghūt" instead of that of "Allah".

{{Quran|أَلَمْ تَرَ‌ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِ‌يدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُ‌وا أَن يَكْفُرُ‌وا بِهِ وَيُرِ‌يدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
|translation= " Have you not regarded those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to seek the judgment of fake deities, though they were commanded to reject them, and Satan desires to lead them astray into far error."|sura= Al Nisa (4) |verse= 60}}
This verse makes it clear that the duty of the Muslims is to turn away from the Ṭāghūt’s rule and turn to the Islamic government. Many verses have been cited about the legitimacy of religious authority.

'''Evidence from narrations'''

A tradition that Sheikh al-Ṣadūq narrates that the Prophet of Islam (s) said: “O God! Have mercy on my successors.” They asked: “O Messenger of God! Where are your successors?” He said: “Those who come after me and narrate my Hadith and Sunnah.”
The concept of caliphate has been a clear and well-established concept among Muslims, and the succession of the Prophet (s) is assuming his responsibility in all political and governmental aspects. Based on this, the meaning of the narration is that the scholars are the successors of the Prophet (s) and the authority that he had in governing the Islamic society, except for what was unique to him, is also proved for the jurists. they are clear examples of the narrators and exponents of the Prophet's Sunnah.

{{answer end}}

==Note==
* This article is mainly taken from "ولایت فقیه از نگاه قرآن" on Persian Wikipasokh.

[[fa:ولایت فقیه از نگاه قرآن]]

Wilāyat al-Faqīh (The Guardianship of the Islamic Jurist) from the perspective of the Qur'an

2023-10-12T08:44:30Z

Zarvandi:

{{text start}}
{{question}}
Please expound upon the Holy Qur'an's perspective regarding the concept of "wilāyat al-faqīh" (Guardianship of the Jurist).
{{question end}}
{{answer}}

'''Introduction:'''

Wilāyat al-faqīh, or the Guardianship of the Jurist, represents a religious and political doctrine aimed at establishing a just and lawful government. According to this theory, endorsed by some scholars, after the Prophet of Islam (s) and the infallible Imams (a), the most knowledgeable jurist assumes authority over the people to prevent tyrant and unjust rulers from assuming wilāya over them.

==Islam: A Political Religion==
Islam is fundamentally a political religion, as it presents a system designed to regulate social life and human coexistence peacefully. Its primary objective is to ensure human happiness and the attainment of human perfection in both worlds. From an Islamic perspective, religion and worldly affairs are intertwined and inseparable. The well-being and perfection of one realm is interdependent with the well-being and perfection of the other. The perfection in this world is the prelude to the perfection in the hereafter.
Consequently, Islam has a comprehensive plan for regulating human life, with the implementation of social justice as being a foundational pillar of the Islamic system. One cannot envision ensuring the implementation of this system without recognizing the responsibility it entails and the conditions it has. It is not left to be decided by people.
These prerequisites can be summarized in two fundamental conditions: political competence and religious awareness. As articulated in the words of Imam Ali (a): "The most deserving individuals for leadership and authority are those who possess the necessary qualifications and have complete awareness concerning Sharia's views on leadership."
This guideline means that from a religious perspective, when selecting a political leader, in addition to possessing the necessary qualifications - which is a rational requirement and is always considered by rational people worldwide in choosing their political leaders - one should also consider the individual's extensive religious insight. This is because they intend to govern a society according to a the Islamic system. Therefore, it is entirely natural for Islamic political leaders to have this requirement.

==Wilāyat al-faqīh: the Continuation of Imamat==
Wilāyat al-faqīh is a continuation of the wilāyah (leadership) established by the Prophet (s) and the infallible Imams (a). This wilāyah, in its political sense, entails the responsibility of meeting the interests of the community and ensuring the implementation of justice. During the presence of the infallible Imams (a), this was the responsibility of Imams (a) themselves. However, during the period of occultation, this responsibility is entrusted to a qualified jurist who possesses the qualifications required for leadership.
From the perspective of Twelver Shia Islam, the religious authorities and Islamic leaders are the successors of the Prophet (s) and his infallible progeny. Though no specific individual is appointed as the ruler during the occultation of the infallible Imam (a), the government must continue based on the judgment of reason and revelation. The desired government in the Islamic world is an Islamic government, and the Islamic ruler must be knowledgeable about Islamic laws, just, and capable of governance and leadership. According to this criterion that the authority of the jurist in relation to the implementation of Islamic rules and laws is the same as the authority of the Immaculate Imam in this regard, the jurist also has all the governmental powers of the Immaculate Imam. Of course, it should be noted that the topic of our discussion is legislative and governmental guardianship and not takwīnī (generative) guardianship, which is related to the spiritual positions of individuals and cannot be legislated or granted. From the point of view of generative guardianship and spiritual perfections, no one cannot be compared with the infallible Imam.

==Evidence from the Holy Qur'an==
The Holy Qur'an extensively addresses the dichotomy between the governance of Allah and the rule of tyrants, with numerous verses emphasizing the divine governance over human affairs. Prophets and divine laws were sent to dismantle tyrannical rule and establish the governance of Allah. The replacement of the rule of "Allah" instead of the rule of "Ṭāghūt" means that those who have a divine aspect and who are known as the caliph (vicegerent) of God on earth, rule and cut off the hand of the tyrants in this regard.
All the great prophets have the right to rule according to the implication of prophethood and divine caliphate, and the prophets who were able to do so had assumed the political leadership of their nation as well. For example, the Holy Qur'an addresses Prophet David saying:

{{Quran|یا دَاوُودُ إِنَّا جَعَلْنَاک خَلِیفَةً فِی الْأَرْ‌ضِ فَاحْکم بَینَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَیٰ فَیضِلَّک عَن سَبِیلِ اللَّهِ ۚ إِنَّ الَّذِینَ یضِلُّونَ عَن سَبِیلِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ بِمَا نَسُوا یوْمَ الْحِسَابِ
|translation= " O David! Indeed, We have made you a vicegerent on the earth. So judge between people with justice, and do not follow your desires, or they will lead you astray from the way of Allah. Indeed there is a severe punishment for those who stray from the way of Allah, because of their forgetting the Day of Reckoning."|sura= Sad (38) |verse= 26}}
Accepting an oppressive ruler and giving allegiance to him is trusting the oppressor and accepting the rule of "Ṭāghūt" instead of that of "Allah".

{{Quran|أَلَمْ تَرَ‌ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِ‌يدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُ‌وا أَن يَكْفُرُ‌وا بِهِ وَيُرِ‌يدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
|translation= " Have you not regarded those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to seek the judgment of fake deities, though they were commanded to reject them, and Satan desires to lead them astray into far error."|sura= Al Nisa (4) |verse= 60}}
This verse makes it clear that the duty of the Muslims is to turn away from the Ṭāghūt’s rule and turn to the Islamic government. Many verses have been cited about the legitimacy of religious authority.

'''Evidence from narrations'''

A tradition that Sheikh al-Ṣadūq narrates that the Prophet of Islam (s) said: “O God! Have mercy on my successors.” They asked: “O Messenger of God! Where are your successors?” He said: “Those who come after me and narrate my Hadith and Sunnah.”
The concept of caliphate has been a clear and well-established concept among Muslims, and the succession of the Prophet (s) is assuming his responsibility in all political and governmental aspects. Based on this, the meaning of the narration is that the scholars are the successors of the Prophet (s) and the authority that he had in governing the Islamic society, except for what was unique to him, is also proved for the jurists. they are clear examples of the narrators and exponents of the Prophet's Sunnah.

{{answer end}}

==Note==
* This article is mainly taken from "تفسیر آیه ازدواج افراد زناکار با زناکار یا مشرک" on Persian Wikipasokh.

[[fa:ولایت فقیه از نگاه قرآن]]

Wilāyat al-Faqīh (The Guardianship of the Islamic Jurist) from the perspective of the Qur'an

2023-10-12T08:39:57Z

Zarvandi:

Wilāyat al-Faqīh (The Guardianship of the Islamic Jurist) from the perspective of the Qur'an

2023-10-12T08:35:32Z

Zarvandi:

{{text start}}
{{question}}
please expound upon the Holy Qur'an's perspective regarding the concept of "wilāyat al-faqīh" (Guardianship of the Jurist).
{{question end}}
{{answer}}

'''Introduction:'''

Wilāyat al-faqīh, or the Guardianship of the Jurist, represents a religious and political doctrine aimed at establishing a just and lawful government. According to this theory, endorsed by some scholars, after the Prophet of Islam (s) and the infallible Imams (a), the most knowledgeable jurist assumes authority over the people to prevent tyrant and unjust rulers from assuming wilāya over them.

==Islam: A Political Religion==
Islam is fundamentally a political religion, as it presents a system designed to regulate social life and human coexistence peacefully. Its primary objective is to ensure human happiness and the attainment of human perfection in both worlds. From an Islamic perspective, religion and worldly affairs are intertwined and inseparable. The well-being and perfection of one realm is interdependent with the well-being and perfection of the other. The perfection in this world is the prelude to the perfection in the hereafter.
Consequently, Islam has a comprehensive plan for regulating human life, with the implementation of social justice as being a foundational pillar of the Islamic system. One cannot envision ensuring the implementation of this system without recognizing the responsibility it entails and the conditions it has. It is not left to be decided by people.
These prerequisites can be summarized in two fundamental conditions: political competence and religious awareness. As articulated in the words of Imam Ali (a): "The most deserving individuals for leadership and authority are those who possess the necessary qualifications and have complete awareness concerning Sharia's views on leadership."
This guideline means that from a religious perspective, when selecting a political leader, in addition to possessing the necessary qualifications - which is a rational requirement and is always considered by rational people worldwide in choosing their political leaders - one should also consider the individual's extensive religious insight. This is because they intend to govern a society according to a the Islamic system. Therefore, it is entirely natural for Islamic political leaders to have this requirement.

==Wilāyat al-faqīh: the Continuation of Imamat==
Wilāyat al-faqīh is a continuation of the wilāyah (leadership) established by the Prophet (s) and the infallible Imams (a). This wilāyah, in its political sense, entails the responsibility of meeting the interests of the community and ensuring the implementation of justice. During the presence of the infallible Imams (a), this was the responsibility of Imams (a) themselves. However, during the period of occultation, this responsibility is entrusted to a qualified jurist who possesses the qualifications required for leadership.
From the perspective of Twelver Shia Islam, the religious authorities and Islamic leaders are the successors of the Prophet (s) and his infallible progeny. Though no specific individual is appointed as the ruler during the occultation of the infallible Imam (a), the government must continue based on the judgment of reason and revelation. The desired government in the Islamic world is an Islamic government, and the Islamic ruler must be knowledgeable about Islamic laws, just, and capable of governance and leadership. According to this criterion that the authority of the jurist in relation to the implementation of Islamic rules and laws is the same as the authority of the Immaculate Imam in this regard, the jurist also has all the governmental powers of the Immaculate Imam. Of course, it should be noted that the topic of our discussion is legislative and governmental guardianship and not takwīnī (generative) guardianship, which is related to the spiritual positions of individuals and cannot be legislated or granted. From the point of view of generative guardianship and spiritual perfections, no one cannot be compared with the infallible Imam.

==Evidence from the Holy Qur'an==
The Holy Qur'an extensively addresses the dichotomy between the governance of Allah and the rule of tyrants, with numerous verses emphasizing the divine governance over human affairs. Prophets and divine laws were sent to dismantle tyrannical rule and establish the governance of Allah. The replacement of the rule of "Allah" instead of the rule of "Ṭāghūt" means that those who have a divine aspect and who are known as the caliph (vicegerent) of God on earth, rule and cut off the hand of the tyrants in this regard.
All the great prophets have the right to rule according to the implication of prophethood and divine caliphate, and the prophets who were able to do so had assumed the political leadership of their nation as well. For example, the Holy Qur'an addresses Prophet David saying:

{{Quran|یا دَاوُودُ إِنَّا جَعَلْنَاک خَلِیفَةً فِی الْأَرْ‌ضِ فَاحْکم بَینَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَیٰ فَیضِلَّک عَن سَبِیلِ اللَّهِ ۚ إِنَّ الَّذِینَ یضِلُّونَ عَن سَبِیلِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ بِمَا نَسُوا یوْمَ الْحِسَابِ
|translation= " O David! Indeed, We have made you a vicegerent on the earth. So judge between people with justice, and do not follow your desires, or they will lead you astray from the way of Allah. Indeed there is a severe punishment for those who stray from the way of Allah, because of their forgetting the Day of Reckoning."|sura= Sad (38) |verse= 26}}
Accepting an oppressive ruler and giving allegiance to him is trusting the oppressor and accepting the rule of "Ṭāghūt" instead of that of "Allah".

{{Quran|أَلَمْ تَرَ‌ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِ‌يدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُ‌وا أَن يَكْفُرُ‌وا بِهِ وَيُرِ‌يدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
|translation= " Have you not regarded those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to seek the judgment of fake deities, though they were commanded to reject them, and Satan desires to lead them astray into far error."|sura= Al Nisa (4) |verse= 60}}
This verse makes it clear that the duty of the Muslims is to turn away from the Ṭāghūt’s rule and turn to the Islamic government. Many verses have been cited about the legitimacy of religious authority.

'''Evidence from narrations'''

A tradition that Sheikh al-Ṣadūq narrates that the Prophet of Islam (s) said: “O God! Have mercy on my successors.” They asked: “O Messenger of God! Where are your successors?” He said: “Those who come after me and narrate my Hadith and Sunnah.”
The concept of caliphate has been a clear and well-established concept among Muslims, and the succession of the Prophet (s) is assuming his responsibility in all political and governmental aspects. Based on this, the meaning of the narration is that the scholars are the successors of the Prophet (s) and the authority that he had in governing the Islamic society, except for what was unique to him, is also proved for the jurists. they are clear examples of the narrators and exponents of the Prophet's Sunnah.

Wilāyat al-Faqīh (The Guardianship of the Islamic Jurist) from the perspective of the Qur'an

2023-10-12T08:32:28Z

Zarvandi:

{{text start}}
{{question}}
please expound upon the Quran's perspective regarding the concept of "wilāyat al-faqīh" (Guardianship of the Jurist).
{{question end}}
{{answer}}

'''Introduction:'''

Wilāyat al-faqīh, or the Guardianship of the Jurist, represents a religious and political doctrine aimed at establishing a just and lawful government. According to this theory, endorsed by some scholars, after the Prophet of Islam (s) and the infallible Imams (a), the most knowledgeable jurist assumes authority over the people to prevent tyrant and unjust rulers from assuming wilāya over them.

==Islam: A Political Religion==
Islam is fundamentally a political religion, as it presents a system designed to regulate social life and human coexistence peacefully. Its primary objective is to ensure human happiness and the attainment of human perfection in both worlds. From an Islamic perspective, religion and worldly affairs are intertwined and inseparable. The well-being and perfection of one realm is interdependent with the well-being and perfection of the other. The perfection in this world is the prelude to the perfection in the hereafter.
Consequently, Islam has a comprehensive plan for regulating human life, with the implementation of social justice as being a foundational pillar of the Islamic system. One cannot envision ensuring the implementation of this system without recognizing the responsibility it entails and the conditions it has. It is not left to be decided by people.
These prerequisites can be summarized in two fundamental conditions: political competence and religious awareness. As articulated in the words of Imam Ali (a): "The most deserving individuals for leadership and authority are those who possess the necessary qualifications and have complete awareness concerning Sharia's views on leadership."
This guideline means that from a religious perspective, when selecting a political leader, in addition to possessing the necessary qualifications - which is a rational requirement and is always considered by rational people worldwide in choosing their political leaders - one should also consider the individual's extensive religious insight. This is because they intend to govern a society according to a the Islamic system. Therefore, it is entirely natural for Islamic political leaders to have this requirement.

==Wilāyat al-faqīh: the Continuation of Imamat==
Wilāyat al-faqīh is a continuation of the wilāyah (leadership) established by the Prophet (s) and the infallible Imams (a). This wilāyah, in its political sense, entails the responsibility of meeting the interests of the community and ensuring the implementation of justice. During the presence of the infallible Imams (a), this was the responsibility of Imams (a) themselves. However, during the period of occultation, this responsibility is entrusted to a qualified jurist who possesses the qualifications required for leadership.
From the perspective of Twelver Shia Islam, the religious authorities and Islamic leaders are the successors of the Prophet (s) and his infallible progeny. Though no specific individual is appointed as the ruler during the occultation of the infallible Imam (a), the government must continue based on the judgment of reason and revelation. The desired government in the Islamic world is an Islamic government, and the Islamic ruler must be knowledgeable about Islamic laws, just, and capable of governance and leadership. According to this criterion that the authority of the jurist in relation to the implementation of Islamic rules and laws is the same as the authority of the Immaculate Imam in this regard, the jurist also has all the governmental powers of the Immaculate Imam. Of course, it should be noted that the topic of our discussion is legislative and governmental guardianship and not takwīnī (generative) guardianship, which is related to the spiritual positions of individuals and cannot be legislated or granted. From the point of view of generative guardianship and spiritual perfections, no one cannot be compared with the infallible Imam.

==Evidence from the Quran==
The Quran extensively addresses the dichotomy between the governance of Allah and the rule of tyrants, with numerous verses emphasizing the divine governance over human affairs. Prophets and divine laws were sent to dismantle tyrannical rule and establish the governance of Allah. The replacement of the rule of "Allah" instead of the rule of "Ṭāghūt" means that those who have a divine aspect and who are known as the caliph (vicegerent) of God on earth, rule and cut off the hand of the tyrants in this regard.
All the great prophets have the right to rule according to the implication of prophethood and divine caliphate, and the prophets who were able to do so had assumed the political leadership of their nation as well. For example, the Quran addresses Prophet David saying:

{{Quran|یا دَاوُودُ إِنَّا جَعَلْنَاک خَلِیفَةً فِی الْأَرْ‌ضِ فَاحْکم بَینَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَیٰ فَیضِلَّک عَن سَبِیلِ اللَّهِ ۚ إِنَّ الَّذِینَ یضِلُّونَ عَن سَبِیلِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ بِمَا نَسُوا یوْمَ الْحِسَابِ
|translation= " O David! Indeed, We have made you a vicegerent on the earth. So judge between people with justice, and do not follow your desires, or they will lead you astray from the way of Allah. Indeed there is a severe punishment for those who stray from the way of Allah, because of their forgetting the Day of Reckoning."|sura= Sad (38) |verse= 26}}

Accepting an oppressive ruler and giving allegiance to him is trusting the oppressor and accepting the rule of "Ṭāghūt" instead of that of "Allah".

{{Quran|أَلَمْ تَرَ‌ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِ‌يدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُ‌وا أَن يَكْفُرُ‌وا بِهِ وَيُرِ‌يدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
|translation= " Have you not regarded those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to seek the judgment of fake deities, though they were commanded to reject them, and Satan desires to lead them astray into far error." (4:60)|sura= Al Nisa (4) |verse= 60}}

This verse makes it clear that the duty of the Muslims is to turn away from the Ṭāghūt’s rule and turn to the Islamic government. Many verses have been cited about the legitimacy of religious authority.

'''Evidence from narrations'''

A tradition that Sheikh al-Ṣadūq narrates that the Prophet of Islam (s) said: “O God! Have mercy on my successors.” They asked: “O Messenger of God! Where are your successors?” He said: “Those who come after me and narrate my Hadith and Sunnah.”
The concept of caliphate has been a clear and well-established concept among Muslims, and the succession of the Prophet (s) is assuming his responsibility in all political and governmental aspects. Based on this, the meaning of the narration is that the scholars are the successors of the Prophet (s) and the authority that he had in governing the Islamic society, except for what was unique to him, is also proved for the jurists. they are clear examples of the narrators and exponents of the Prophet's Sunnah.

Interpretation of the Verse about the Marriage of Fornicators with Fornicatresses or Polytheists

2023-10-12T08:27:41Z

Zarvandi:

{{text start}}
{{question}}
What is meant by the 3rd verse of sura al-Nur, which says “a fornicator does not marry except with a fornicatress or a polytheist”?
{{question end}}
{{answer}}

In Sura al-Nur verse 3, God says that fornicators shall not marry except with a fornicatress or a polytheist and it is forbidden for believers to marry these people. This verse is a ruling for those fornicators on whom, as a result of committing fornication, the hadd has been imposed, but they have not quitted this act. This verse does not consider such a person worthy of marrying a chaste Muslim woman. Likewise, a woman who has committed fornication and the hadd has been imposed on her but has not given up fornication cannot marry a chaste Muslim man.

==Text of the Verse==
{{Quran|الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ
|translation= The fornicator will not marry anyone but a fornicatress or an idolatress, and the fornicatress will be married by none except a fornicator or an idolater, and that is forbidden to the faithful.
|sura= Sura al-Nur|verse= 3}}

==Cause of Revelation==
On the cause of revelation (sha’n al-nuzul) of this verse, Imam al-Baqir (a) and Imam al-Sadiq (a) said that this verse was revealed about women who were practicing fornication during the time of the Prophet (s). By revealing this verse, God forbade Muslims from marrying them. This ruling is still implemented nowadays. If any person becomes famous for this act and hadd is imposed on him, a chaste Muslim shall not marry him until his repentance is proven.

==Meaning of the Verse==
This verse explains one of the rulings of fornicators on whom, as a result of committing fornication, the hadd has been imposed, but they have not quitted this act. This verse bans such a person from marrying a chaste Muslim woman. Likewise, a woman who has committed fornication and the hadd has been imposed on her but has not given up fornication cannot marry a chaste Muslim man.
In verse 26 of this sura, God says, “Vicious women are for vicious men, and vicious men for vicious women. Good women are for good men, and good men for good women.” 24:26.

{{answer end}}

==Note==
* This article is mainly taken from "تفسیر آیه ازدواج افراد زناکار با زناکار یا مشرک" on Persian Wikipasokh.

[[fa:تفسیر آیه ازدواج افراد زناکار با زناکار یا مشرک]]
[[ar:تفسير آية نكاح الزاني بالزانية أو المشركة]]
[[es:Interpretación del versículo del matrimonio entre adúlteros o con un incrédulo]]

Wilāyat al-Faqīh (The Guardianship of the Islamic Jurist) from the perspective of the Qur'an

2023-10-12T08:22:50Z

Zarvandi: Created page with "{{text start}} {{question}} please expound upon the Quran's perspective regarding the concept of "wilāyat al-faqīh" (Guardianship of the Jurist). {{question end}} {{answer}} Introduction: Wilāyat al-faqīh, or the Guardianship of the Jurist, represents a religious and political doctrine aimed at establishing a just and lawful government. According to this theory, endorsed by some scholars, after the Prophet of Islam (s) and the infallible Imams (a), the most knowledg..."

{{text start}}
{{question}}
please expound upon the Quran's perspective regarding the concept of "wilāyat al-faqīh" (Guardianship of the Jurist).
{{question end}}
{{answer}}

Introduction:
Wilāyat al-faqīh, or the Guardianship of the Jurist, represents a religious and political doctrine aimed at establishing a just and lawful government. According to this theory, endorsed by some scholars, after the Prophet of Islam (s) and the infallible Imams (a), the most knowledgeable jurist assumes authority over the people to prevent tyrant and unjust rulers from assuming wilāya over them.

==Islam: A Political Religion==
Islam is fundamentally a political religion, as it presents a system designed to regulate social life and human coexistence peacefully. Its primary objective is to ensure human happiness and the attainment of human perfection in both worlds. From an Islamic perspective, religion and worldly affairs are intertwined and inseparable. The well-being and perfection of one realm is interdependent with the well-being and perfection of the other. The perfection in this world is the prelude to the perfection in the hereafter.
Consequently, Islam has a comprehensive plan for regulating human life, with the implementation of social justice as being a foundational pillar of the Islamic system. One cannot envision ensuring the implementation of this system without recognizing the responsibility it entails and the conditions it has. It is not left to be decided by people.
These prerequisites can be summarized in two fundamental conditions: political competence and religious awareness. As articulated in the words of Imam Ali (a): "The most deserving individuals for leadership and authority are those who possess the necessary qualifications and have complete awareness concerning Sharia's views on leadership."
This guideline means that from a religious perspective, when selecting a political leader, in addition to possessing the necessary qualifications - which is a rational requirement and is always considered by rational people worldwide in choosing their political leaders - one should also consider the individual's extensive religious insight. This is because they intend to govern a society according to a the Islamic system. Therefore, it is entirely natural for Islamic political leaders to have this requirement.

==Wilāyat al-faqīh: the Continuation of Imamat==
Wilāyat al-faqīh is a continuation of the wilāyah (leadership) established by the Prophet (s) and the infallible Imams (a). This wilāyah, in its political sense, entails the responsibility of meeting the interests of the community and ensuring the implementation of justice. During the presence of the infallible Imams (a), this was the responsibility of Imams (a) themselves. However, during the period of occultation, this responsibility is entrusted to a qualified jurist who possesses the qualifications required for leadership.
From the perspective of Twelver Shia Islam, the religious authorities and Islamic leaders are the successors of the Prophet (s) and his infallible progeny. Though no specific individual is appointed as the ruler during the occultation of the infallible Imam (a), the government must continue based on the judgment of reason and revelation. The desired government in the Islamic world is an Islamic government, and the Islamic ruler must be knowledgeable about Islamic laws, just, and capable of governance and leadership. According to this criterion that the authority of the jurist in relation to the implementation of Islamic rules and laws is the same as the authority of the Immaculate Imam in this regard, the jurist also has all the governmental powers of the Immaculate Imam. Of course, it should be noted that the topic of our discussion is legislative and governmental guardianship and not takwīnī (generative) guardianship, which is related to the spiritual positions of individuals and cannot be legislated or granted. From the point of view of generative guardianship and spiritual perfections, no one cannot be compared with the infallible Imam.

==Evidence from the Quran==
The Quran extensively addresses the dichotomy between the governance of Allah and the rule of tyrants, with numerous verses emphasizing the divine governance over human affairs. Prophets and divine laws were sent to dismantle tyrannical rule and establish the governance of Allah. The replacement of the rule of "Allah" instead of the rule of "Ṭāghūt" means that those who have a divine aspect and who are known as the caliph (vicegerent) of God on earth, rule and cut off the hand of the tyrants in this regard.
All the great prophets have the right to rule according to the implication of prophethood and divine caliphate, and the prophets who were able to do so had assumed the political leadership of their nation as well. For example, the Quran addresses Prophet David saying: " O David! Indeed, We have made you a vicegerent on the earth. So judge between people with justice, and do not follow your desires, or they will lead you astray from the way of Allah. Indeed there is a severe punishment for those who stray from the way of Allah, because of their forgetting the Day of Reckoning." (38:26)
Accepting an oppressive ruler and giving allegiance to him is trusting the oppressor and accepting the rule of "Ṭāghūt" instead of that of "Allah".
" Have you not regarded those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to seek the judgment of fake deities, though they were commanded to reject them, and Satan desires to lead them astray into far error." (4:60) This verse makes it clear that the duty of the Muslims is to turn away from the Ṭāghūt’s rule and turn to the Islamic government. Many verses have been cited about the legitimacy of religious authority.

'''Evidence from narrations'''
A tradition that Sheikh al-Ṣadūq narrates that the Prophet of Islam (s) said: “O God! Have mercy on my successors.” They asked: “O Messenger of God! Where are your successors?” He said: “Those who come after me and narrate my Hadith and Sunnah.”
The concept of caliphate has been a clear and well-established concept among Muslims, and the succession of the Prophet (s) is assuming his responsibility in all political and governmental aspects. Based on this, the meaning of the narration is that the scholars are the successors of the Prophet (s) and the authority that he had in governing the Islamic society, except for what was unique to him, is also proved for the jurists. they are clear examples of the narrators and exponents of the Prophet's Sunnah.