Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Reading of the “Islamic Liberation Wisdom”: An Overview of the Intellectual Foundations and Political Insights of Ayatollah Khamenei and Their Role in Reading of the “Islamic Liberation Wisdom”: An Overview of the Intellectual Foundations and Political Insights of Ayatollah Khamenei and Their Role in 1 24 5135 10.22070/nic.2026.20997.1443 FA Morteza Alavian Professor, Department of Political Science, University of Mazandaran, Babolsar, Iran. 0000-0001-8086-8149 Ahmad Jahani Nasab Post-doctoral researcher of Political Science, University of Mazandaran , Babolsar, Iran 0000-0001-5807-7199 Journal Article 2024 12 27 Purpose: The necessity for an alternative model of Western modernity and the resulting civilization in the new era prompted the author to address a fundamental question: Given the centrality of the relationship between tradition and modernity in contemporary political thought and practice, how—and through what model—can the intellectual foundations and political insights of Ayatollah Khamenei be articulated within contemporary political discourse, particularly regarding the relationship between Islamic tradition and political modernity? Over the past two hundred years of their modern history, Muslims have encountered a completely new phenomenon, the interaction with which has imposed significant challenges requiring new efforts. Amid these challenges, Ayatollah Khamenei's primary focus has been on responding to modernization. Methodology: This paper employs a descriptive-analytical approach, utilizing library resources and a critical methodology that incorporates phenomenological data, including historical phenomenology. Findings: Modernity represents a profound transformation in human life, encompassing the relationships between humans and nature, among humans themselves, and between humans and the transcendent world. To fully understand its diverse manifestations, one must seek the essence of modernity. Behind these varied and often contrasting expressions lies an underlying core that defines the "nature and heart" of modernity. This pursuit has been undertaken by thinkers such as Habermas, who referred to Hegel in his search for modernity’s essence. Habermas analyzed and defined modernity through the concept of "subjectivity." A key requirement of subjectivity, as the essence of modernity, is the reference to human reason rather than cosmic reason. Human reason is a fundamental defining element of Western modernity, achieved through the Enlightenment, humanism, and rationalism. Confronting modernity essentially involves our perception of tradition. In a broad sense, modernity signifies a departure from tradition. Within the internal developments of Islamic societies, Muslims’ engagement with modernity can be traced through three periods: innovation, renaissance, and religious rethinking. These correspond to three types of responses to modernity’s manifestations from the mid-19th century to the present. Ayatollah Khamenei, a political leader whose intellectual foundations were shaped by the history of the Pahlavi era and the Islamic Revolution, viewed Western modernization and its manifestations from a distinct perspective. He sought to develop a localized model as an alternative to the Western paradigm. This unique interpretation of civilization is termed modern Islamic civilization. He nurtured this concept within the intellectual framework of Islamic liberation theology and articulated it through key documents such as the "Statement of the Second Step of the Iranian Islamic Model of Progress" and the "Islamic-Iranian Lifestyle," which are among the system’s foundational texts. The discussion and study of this novel Islamic civilization form the focus of this paper. One of Ayatollah Khamenei’s criticisms concerns the vast social and economic disparities in modern societies. From an Islamic perspective, the simultaneous existence of widespread deprivation alongside immense wealth is intolerable. The polarization of society and the gap between rich and poor are attributed to secularism, which arises from modernity. Another aspect of confronting Western modernity involves critiquing the capitalist system, particularly regarding issues of justice. Ayatollah Khamenei distinguishes between the material and cultural dimensions of Western civilization. While he acknowledges the material achievements of modernity—such as advances in science, technology, wealth, and industry—he highlights the shortcomings of Western civilization, including a lack of spirituality, ethics, and religion. These deficiencies have contributed to various forms of economic injustice, social discrimination, and moral decay. Conclusion: Ayatollah Khamenei's main concerns are planning a local model of development, i.e., the Iranian-Islamic model of progress, and presenting a model for a new civilization, namely the Islamic Modern Civilization, which logically follows the higher documents of the system. The theory of the revolutionary system, driven by unending enthusiasm, must pass through difficult stages such as systematization, state-building, and society-building, ultimately reaching the stage of civilization. Successfully navigating these challenging stages will lead to a new interpretation of the Islamic tradition embedded within a civilization connected to liberating ideas. The result will be "Islamic liberating wisdom," achievable only by remaining revolutionary and taking revolutionary action. Purpose: The necessity for an alternative model of Western modernity and the resulting civilization in the new era prompted the author to address a fundamental question: Given the centrality of the relationship between tradition and modernity in contemporary political thought and practice, how—and through what model—can the intellectual foundations and political insights of Ayatollah Khamenei be articulated within contemporary political discourse, particularly regarding the relationship between Islamic tradition and political modernity? Over the past two hundred years of their modern history, Muslims have encountered a completely new phenomenon, the interaction with which has imposed significant challenges requiring new efforts. Amid these challenges, Ayatollah Khamenei's primary focus has been on responding to modernization. Methodology: This paper employs a descriptive-analytical approach, utilizing library resources and a critical methodology that incorporates phenomenological data, including historical phenomenology. Findings: Modernity represents a profound transformation in human life, encompassing the relationships between humans and nature, among humans themselves, and between humans and the transcendent world. To fully understand its diverse manifestations, one must seek the essence of modernity. Behind these varied and often contrasting expressions lies an underlying core that defines the "nature and heart" of modernity. This pursuit has been undertaken by thinkers such as Habermas, who referred to Hegel in his search for modernity’s essence. Habermas analyzed and defined modernity through the concept of "subjectivity." A key requirement of subjectivity, as the essence of modernity, is the reference to human reason rather than cosmic reason. Human reason is a fundamental defining element of Western modernity, achieved through the Enlightenment, humanism, and rationalism. Confronting modernity essentially involves our perception of tradition. In a broad sense, modernity signifies a departure from tradition. Within the internal developments of Islamic societies, Muslims’ engagement with modernity can be traced through three periods: innovation, renaissance, and religious rethinking. These correspond to three types of responses to modernity’s manifestations from the mid-19th century to the present. Ayatollah Khamenei, a political leader whose intellectual foundations were shaped by the history of the Pahlavi era and the Islamic Revolution, viewed Western modernization and its manifestations from a distinct perspective. He sought to develop a localized model as an alternative to the Western paradigm. This unique interpretation of civilization is termed modern Islamic civilization. He nurtured this concept within the intellectual framework of Islamic liberation theology and articulated it through key documents such as the "Statement of the Second Step of the Iranian Islamic Model of Progress" and the "Islamic-Iranian Lifestyle," which are among the system’s foundational texts. The discussion and study of this novel Islamic civilization form the focus of this paper. One of Ayatollah Khamenei’s criticisms concerns the vast social and economic disparities in modern societies. From an Islamic perspective, the simultaneous existence of widespread deprivation alongside immense wealth is intolerable. The polarization of society and the gap between rich and poor are attributed to secularism, which arises from modernity. Another aspect of confronting Western modernity involves critiquing the capitalist system, particularly regarding issues of justice. Ayatollah Khamenei distinguishes between the material and cultural dimensions of Western civilization. While he acknowledges the material achievements of modernity—such as advances in science, technology, wealth, and industry—he highlights the shortcomings of Western civilization, including a lack of spirituality, ethics, and religion. These deficiencies have contributed to various forms of economic injustice, social discrimination, and moral decay. Conclusion: Ayatollah Khamenei's main concerns are planning a local model of development, i.e., the Iranian-Islamic model of progress, and presenting a model for a new civilization, namely the Islamic Modern Civilization, which logically follows the higher documents of the system. The theory of the revolutionary system, driven by unending enthusiasm, must pass through difficult stages such as systematization, state-building, and society-building, ultimately reaching the stage of civilization. Successfully navigating these challenging stages will lead to a new interpretation of the Islamic tradition embedded within a civilization connected to liberating ideas. The result will be "Islamic liberating wisdom," achievable only by remaining revolutionary and taking revolutionary action.

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