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Pure Muhammadan Islam

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Pure Muhammadan Islam (Persian: اسلام ناب محمدی, Islām-i Nāb-i Muḥammadī) is a term referring to the true and undistorted Islam, first coined by Imam Khomeini, the leader of the Islamic Republic of Iran, and placed in opposition to the term American Islam. Subsequently, it has been frequently used in the speeches of Sayyid Ali Khamenei, the second leader of Iran.

The first two leaders of the Islamic Republic of Iran have characterized Pure Islam with features such as welfare, freedom, independence, and support for the weak classes. They believe that the realization of Pure Islam requires its correct recognition and introduction, the elevation of intellectual foundations, and unity among Muslims. In this regard, the concept has been analyzed and explained in two separate works: one examining it through the words and message of Imam Khomeini, and the other addressing it on the basis of the thought of the Supreme Leader of the Islamic Revolution.

Introduction and Status

Pure Muhammadan Islam is a term used to refer to the true and undistorted Islam in contrast to American Islam.[1] Those who use this phrase, such as Ruhollah Khomeini and Sayyid Ali Khamenei, leaders of the Islamic Republic of Iran, consider Pure Muhammadan Islam to be the same Islam that Prophet Muhammad (s) brought to the people, and they believe that this Islam was transmitted without any distortion to Imam Ali (a) and then to the other Imams (a) and has remained with them.[2]

For the first time onSeptember 22, 1987, Imam Khomeini referred to "authentic Islam" as "the pure Islam of the noble Messenger".[3] On January 1, 1989, in a message to the people of Iran on the occasion of parliamentary elections, he used the term "Pure Muhammadan Islam" and simultaneously introduced "American Islam" as its opposite.[4] In subsequent messages and speeches, he provided more details about this phrase.[5] Sayyid Ali Khamenei, the second leader of the Islamic Republic of Iran, has also elaborated on the characteristics of Pure Muhammadan Islam and its opposition to American Islam in numerous speeches.[6]

Characteristics, Factors, and Obstacles to Realization

Based on the thoughts of Imam Khomeini[7] and Sayyid Ali Khamenei,[8] Pure Islam possesses characteristics that separate it from eclectic and deviant Islams. They consider true Islam to be the same school of the Prophets and saints of God, which brings welfare, freedom, and independence, bestows dignity, supports the weak classes, fights against colonialism, and eradicates the roots of corruption.[9] According to them, Islam is not merely worship; rather, this religion is a comprehensive political and social system that, by establishing a government, pays attention to all aspects of human life.[10]

The founder of the Islamic Republic of Iran introduces the oppressed, the deprived, and authentic and committed clerics as the main supporters of Pure Islam. In his view, the realization of the lofty goals of Islam, which were led by the Prophets, Imams, and successors of the Imams, was achieved with the presence and support of people who were oppressed by tyrants and were fed up with them. The Islamic Revolution of Iran, as the realizer of Pure Muhammadan Islam, was also formed with the support of this oppressed class of society. Consequently, the officials of the Islamic government have a double duty towards them.[11]

Cover of a book in persian , which examines the characteristics of true Islam from the perspective of Sayyid Ali Khamenei and based on his works

According to the two first leaders of the Islamic Republic of Iran, for the realization of Pure Islam in society, scholars and people must recognize true Islam and introduce it to others, elevate the intellectual and ideological foundations of the people, and by clearing dogmatism from the face of Pure Islam, illuminate the path of struggle against American Islam.[12] Muslims must also have unity with each other and, with maximum presence in social arenas and maintaining combat readiness, always be ready to defend the entity of Islam.[13] Seminaries must also, with correct and scholarly presence in political and social scenes, maintaining scientific and moral merits, and preventing the infiltration of colonialism's dependents into the seminary, objectively realize Islamic rulings in society and confront "pseudo-clerics" who try to create division and promote deviant thoughts.[14]

See Also

Notes

  1. ↑ Ḥusaynī, Darāmadī bar Islām-i nāb, p. 163.
  2. ↑ Fallāḥ-pūr, "Abʿād wa marzhā-yi Islām-i nāb-i Muḥammadī", p. 37.
  3. ↑ Pūrḥusayn, "Islām-i nāb-i Muḥammadī", vol. 1, p. 738; Khumaynī, Ṣaḥīfa-yi Imām, vol. 20, p. 392.
  4. ↑ Khumaynī, Ṣaḥīfa-yi Imām, vol. 21, pp. 9–11.
  5. ↑ Pūrḥusayn, "Islām-i nāb-i Muḥammadī", vol. 1, p. 738.
  6. ↑ "Islām-i nāb-i Muḥammadī", Khamenei.ir.
  7. ↑ Khumaynī, Islām-i nāb dar kalām wa payām-i Imām Khumaynī, p. 6.
  8. ↑ Khāminiʾī, "Bayānāt dar marāsim-i bīst wa hashtumīn sāl-rūz-i riḥlat-i Ḥaḍrat-i Imām Khumaynī".
  9. ↑ Khumaynī, Islām-i nāb dar kalām wa payām-i Imām Khumaynī, pp. 39–45.
  10. ↑ Khumaynī, Ṣaḥīfa-yi Imām, vol. 6, p. 200; Khāminiʾī, "Bayānāt dar marāsim-i bīst wa haftumīn sālgard-i riḥlat-i Imām Khumaynī".
  11. ↑ Khumaynī, Islām-i nāb dar kalām wa payām-i Imām Khumaynī, pp. 391–402.
  12. ↑ Khumaynī, Islām-i nāb dar kalām wa payām-i Imām Khumaynī, pp. 633–646; Khāminiʾī, "Bayānāt dar dīdar-i aʿḍā-yi Majlis-i Khubragān-i Rahbarī".
  13. ↑ Khumaynī, Islām-i nāb dar kalām wa payām-i Imām Khumaynī, pp. 607–632.
  14. ↑ Khumaynī, Islām-i nāb dar kalām wa payām-i Imām Khumaynī, pp. 646–676.

References

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