لطفا منتظر باشید ...
Endnotes
[1]
It should be borne in mind that it became possible due to the rapid growth of
communication technology after the Industrial Revolution and their increasing
ability to have access to remote areas.
[2]
Saebi, Mohammad Javad, Fundamentals of Revival of Religious Thought (Qom:
Seminary Propagation Office Publishers, 2001), p. 12.
[3]
Ibid.
[4]
Naqibzadeh, Ahmad, "Possibility of a Universal Political Sociology," Islamic
Government (Quarterly), Vol. 3, No. 3, Autumn 1998.
[5]
Sahifeh-e Nour, Vol. 2, P. 266.
[6]
Qeisry, Nourullah, "Intellectual Current and Intellectuals in Iran," (Mo'aseseh
Andisheh va Farhand Dini, 2000), P. 44.
[7]
Sahifeh-e Nour, Vol. 20, P. 232.
[8]
Ibid., Vol. 8, P. 291.
[9]
Haj Aqajani, Mohammad Javad, Imam's Governmental Approach to Violence and
Terrorism (not published), P. 58.
[10]
(The Holy Quran, 33: 21).
[11]
Haj Aqajani, Op. Cit. P. 66.
[12]
Sahifeh-e Nour, Vol. 21, P. 88.
[13]
Ibid., Vol. 1, P. 139.
[14]
Ibid., Vol. 1, P. 186.
[15]
Ibid., Vol. 1, PP. 195-196.
[16]
The Holy Quran, 21: 91.
[17]
The Holy Quran, 3: 103.
[18]
Hadith-e Wilayat, Vol. 1, PP. 290; 298.
[19]
Ibid., Vol. 4, P. 255.
[20]
Mohammadi, Manoucher, Islamic Foreign Policy: Principles and Problems, (Tehran:
Nashr Dadgostar, 1998), 1st Ed.
P. 34.
[21]
Sahifeh-e Nour, Vol. 8, P. 250.
[22]
The Holy Quran, Chapter Qisas: 5.
[23]
Hadith-e Wilayat, Vol. 4, P. 20.
[24]
Sahifeh-e Nour, Vol. 1, P. 186.
[25]
Hadith-e Wilayat, Vol. 4, PP. 244-245.
[26]
Ibid., Vol. P. 245.
[27] Man's status and the necessity of
safeguarding his natural desires such as freedom, and enjoying the right to
elect, social justice, and social participation in the Islamic culture, are so
sublime that the divine law giver has left the acceptance of Islam to the
discretion of human beings, recognizing their rights to elect. The Verse 256 of
the Chapter Caw states: "Let there be no compulsion in religion: Truth stands
out clear from error"
[28]
According to Islamic teachings sovereignty belongs to God alone and after Him
only those who have been directly or indirectly granted the right to rule by
God enjoy such a right (the Prophet, or those who have been recommended by him
to rule the Islamic society). In the Shia philosophy they are called Imams of
the ummah. Also after the Prophet those who had the greatest record of
rendering services to Islam had a right to rule (the Guided Caliphs), or those
who were closest relatives of the Prophet or were closest members of his tribe,
who are called the righteous Caliphs in the Sunnite political philosophy.
[29]
Ibid., PP. 65-66.
[30]
Sahifeh-e Nour, Vol. 21, P. 88.
[31]
See the Introduction of the present study.
[32]
Sahifeh-e Nour, Vol. 5, P. 42.
[33]
Hadith-e Wilayat, Vol. 7, P. 144.
[34]
Ayatollah Khamenei, Hajj Message, July 1987.
[35]
Hadith-e Wilayat, Vol. 7, P. 146.
[36]
Sahifeh-e Nour, Vol. 9, P. 176.
[37]
Ibid., Vol. 19, P. 202.
[38]
Hadith-e Wilayat, Vol. 7, P. 147.
[39]
Shifeh-e Nour, Vol. 2, P. 172.
[40]
Ibid., Vol. 10, P. 222.
[41]
Sahifeh-e Nour, Vol. 18, P. 66.
[42]
Ibid., Vol. 19, P. 43.
[43]
Ayatollah Khamenei, Hajj Message, July 1989.
[44]
Ayatollah Khamenei, Hajj Message, July 1989.
[45]
[45]
Haj Aqajani, Mohammad Javad, Palestine, the Throbbing Heart of the Islamic
World, PP. 4-5.
[46]
Sahifeh-e Nour, Vol. 1, P. 139.
[47]
Ibid., Vol. 3, P. 105.
[48]
Ibid., Vol. 20, P. 184.
[49]
Ayatollah Khamenei, Second Friday Prayers Sermon, International Day of Qods,
December 31, 1999.
[50]
Ayatollah Khamenei, Interview, Keyhan, May 30, 1990.
[51]
The Issue of Palestine and Zionism (From the Viewpoint of Ayatollah Khamenei)
(Tehran: Islamic Propagation Organization), P. 99.
[52]
Ayatollah Khamenei, Speech on the Feast of Appoint of Prophet Muhammad (PBUH)
October 24, 1993.
[53]
Ayatollah Khamenei, Speech, July 12, 1998.
