Holding the Scientific Session “The Method of Converting Jurisprudential Propositions to Social Norms in the Conduct of Imam Khomeini (RA) Before the Revolution”

In the specialized session “The Method of Converting Jurisprudential Propositions to Social Norms in the Conduct of Imam Khomeini (RA) Before the Revolution,” Ayatullah Sayyid Mujtaba Nur Mufidi, President of the Research Institute for Contemporary Jurisprudence Studies, emphasized the values and role of Imam Khomeini (RA) himself as a norm-setter, considering the production and reform of fundamental theological and jurisprudential propositions as the key to social transformation in Iran. He explained that Imam Khomeini (RA), beyond relying on existing norms, by utilizing scientific qualifications and personal characteristics, was able to convert divine values into societal norms and thereby lay the foundations for a new social order before the revolution.

Ayatullah Sayyid Mujtaba Nur Mufidi, in the scientific session, elaborated on Imam Khomeini (RA)’s methods in the process of social norm-setting. He pointed out that norm-setting methods can be shared, but what distinguishes the Imam’s method is the values governing the norm-setting process itself and the centrality of the “norm-setter” person (the Imam). Instead of relying solely on existing norms, he engaged in the “production and reform of propositions” of fundamental theological and jurisprudential matters, where his qualifications, distinguished personal characteristics, and initial actions in this field formed the basis of societal transformation.

On the eve of the approaching days of the demise of Imam Khomeini (RA), on Sunday, 11 Khordad, the specialized session “The Method of Converting Jurisprudential Propositions to Social Norms in the Conduct of Imam Khomeini (RA) Before the Revolution” was held by the Research Institute for Contemporary Jurisprudence Studies in collaboration with the Desk for Development and Empowerment of Islamic Sciences of the Office of Islamic Propagation.

In this scientific session, Ayatullah Sayyid Mujtaba Nur Mufidi, President of the Research Institute, presented a profound analysis of the norm-setting process in the thought and practice of Imam Khomeini (RA).

In the introduction to his remarks, referring to the commonality of methods and the difference in values in norm-setting, he said: What distinguishes the method of the Imam (RA) is the values that govern the norm-setting process, and these methods are shaped around those values.

Ayatullah Nur Mufidi introduced the norm-setting triangle as comprising three sides: “norm-setter,” “norm-receiver,” and “the idea or value that must be converted into a norm,” and examined the personality and method of the late Imam (RA) as the norm-setter.

The professor of advanced jurisprudence courses in the seminary added: The primary mission of divine leaders and prophets is norm-setting and shaping social order based on divine values; therefore, whenever holders of great ideals present an idea, they must institutionalize it in the form of stable rules in society.

He further stated: In the intellectual system of Imam Khomeini (RA), values and ideals did not remain merely at the mental level but were converted into social behaviors and public norms. This perspective is rooted in the Imam’s personality as a spiritual leader trained in the school of the Ahl al-Bayt (peace be upon them) and the historical and religious role of the clergy; a role for which the Imam considered a profound mission.

The President of the Research Institute for Contemporary Jurisprudence Studies examined the Imam’s personality in three sections:

First, the qualifications of Imam Khomeini as a norm-setter;

Second, his personal characteristics;

And finally, the actions that the Imam took in this path, divided into primary and secondary sections.

Ayatullah Nur Mufidi, referring to the scientific and practical qualifications of Imam Khomeini, said: He was raised in a religious family and in the school of the Ahl al-Bayt (peace be upon them) and acquired the highest levels of jurisprudence, exegesis, and mysticism from the most prominent teachers of his time, to the extent that his scholarly position was unparalleled.

The professor of advanced jurisprudence courses in the seminary described Imam Khomeini (RA)’s personality in the practical dimension as outstanding and added: From his youth, the Imam was a clear model for those around him through self-purification, behavioral vigilance, and commitment to ethical conduct. His personal characteristics, from the beginning of the movement to the era of leading the revolution, always demonstrated perfection, courage, and perseverance.

Ayatullah Nur Mufidi added: Sincerity in the Imam (RA)’s behavior and speech was one of his important characteristics. Imam Khomeini (RA) never deceived the people and called upon officials to be sincere. What he said was rooted in his deep heartfelt belief; because he himself was the first believer in his ideals, and this faith made his words and actions impactful. The principles and basis of his invitation were taken from the Quran and Nahj al-Balagha.

He divided the Imam (RA)’s actions in creating social norms into two stages: producing propositions and converting them into social norms, and stated: The Imam (RA) did not suffice with changing some existing norms but also engaged in producing and reforming fundamental theological and jurisprudential propositions, which was an important step in norm-setting.

Ayatullah Nur Mufidi referred to the reform of theological propositions such as divine worldview, monotheism, the position of humans, the connection between monotheism and Islamic government, the link between religion and politics, the comprehensiveness of religion, and the issue of Imamate and guardianship of the jurist.

He further referred to the production and reform of the Imam’s jurisprudential propositions regarding taqiyya, usury stratagems, collective enjoining good and forbidding evil, and the necessity of religion assuming governance, and said: The Imam elevated jurisprudence from the individual sphere to the social realm and the Islamic ummah; an matter that was the main foundation of his norm-setting.

Moreover, the Imam displaced many jurisprudential propositions; for example, in the topic of usury stratagems, he opposed them, as he believed that although injustice in usury is its wisdom, not its cause, it is among those wisdoms that cannot be ignored. This view paved the way for converting such concepts into social norms.

Furthermore, regarding the obligation of enjoining good and forbidding evil, the Imam believed that if its implementation requires collective participation, it must be converted into a collective act and a general duty. This perspective elevated individual obligation to social responsibility and the duty of the Islamic ummah.

The President of the Research Institute for Contemporary Jurisprudence Studies considered attention to time and the lengthy process of norm-setting as important points in this matter and stated: The Imam was well aware that norm-setting is a long-term, time-consuming, and gradual process. Understanding that converting an idea and value into public behavior and social norm requires patience and perseverance, he entered this arena from the early 1340s solar hijri and gradually expanded his actions.

Ayatullah Sayyid Mujtaba Nur Mufidi considered communication with elites and reference groups in society as one of the essentials of norm-setting values and recalled: One of the Imam’s strategies in norm-setting was establishing effective communication with elites and reference groups in society. Through his students, he sent letters to scholars in various cities and, at higher levels, held meetings and sessions with maraji’ taqlid. These communications were aimed at gaining support and companionship from influential segments of society to advance norm-setting goals.

He identified pains and accompanying audiences as one of the ways to eliminate abnormalities and stated: Imam Khomeini (RA) emphasized the importance of identifying society’s pains and accompanying and sympathizing with audiences. He believed that to eliminate an abnormality and replace it with a value, one must first recognize the abnormalities and pains of society well and then make the audiences understand that the proposed changes will be in their favor. This empathetic approach played an important role in gaining public trust and facilitating the norm-setting process.

The professor of advanced jurisprudence courses in the seminary also called the Imam’s discourse in conveying his message and ideas “balagh mubin” and explained: This method, rooted in Quranic teachings, emphasizes conveying the message in a clear, bright, simple, and fluent manner, without any complexity or intricacy. The Imam’s speeches and messages were such that even low-literate individuals in the most remote areas could comprehend the depth of his message. This simplicity and fluency in expression was one of the factors in the Imam’s success in establishing communication with the masses.

The President of the Research Institute for Contemporary Jurisprudence Studies described attention to the young generation in creating and converting values into social norms as important and further added: Imam Khomeini (RA) paid special attention to the young and adolescent generation as the driving engine of social changes. He considered youths energetic, hopeful for the future, dynamic, and fearless, and assigned them a key role in the norm-setting process. This attention to the young generation was one of the reasons for the widespread support of this segment for the Islamic Revolution.

He further, referring to the obstacles ahead in converting values into social norms, recalled: The late Imam (RA) was well aware that he would face resistances and oppositions in the path of norm-setting. In the face of opponents, whether within the seminary or outside it, such as court scholars and conservative currents, he took a clear position and dealt with them through a combination of advice and guidance, threat and warning. The Imam knew that for success in norm-setting, existing obstacles must be removed or accompanied.

Globalizing norms was one of the most important characteristics of Imam Khomeini (RA) to which the President of the Research Institute for Contemporary Jurisprudence referred and added: One of the outstanding features in the Imam’s thought was giving a global and international dimension to the propositions and values he intended. He did not confine his ideas to the demands of one nation or a specific geographical region and sought their realization at the level of the Islamic ummah and even beyond. The issue of Palestine and the fight against oppression and arrogance are examples of this global view in the Imam’s thought.

He further added: Imam Khomeini (RA) emphasized the vital importance of social solidarity in the norm-setting process. In the course of norm-setting, the Imam utilized statements, messages, lessons, the network of students, and direct communication with scholars and people, and considered any factor that caused weakening of social solidarity as an obstacle to achieving desired norms and insisted on strengthening unity and cohesion in society.

In conclusion, Ayatullah Nur Mufidi said: The norm-setting process in Imam Khomeini’s thought was a complex, multifaceted, and lengthy process. Relying on individual qualifications, deep knowledge of society, effective communication with various segments, and innovative methods, he created fundamental transformations in Iran’s societal norms. A precise examination of this process holds valuable lessons for today and the future and requires reflection on how to preserve and adapt norms to current conditions.