Özet:
National authority is one of the most important tools for the success rate of political systems. Among the components of national authority is cultural authority, which Imam Khamenei (may his shadow be prolonged) has called true authority. The Messenger of Allah and the guardianship of the Imams of Guidance (peace be upon them all) are applied during the Occultation through a qualified jurist (faqih). Among these functions is the spreading of Islamic culture in all individual relationships and the culture, teachings, and beliefs of that system. In the Islamic system, these foundations must be extracted from religious principles and teachings. In this article, an effort has been made using the "qualitative and library research method, based on the theory of Man in the Quran" by Ayatollah Javadi Amoli to obtain the principles of cultural authority in Islam. This theory is based on the premise that, through the analysis of the four existential levels of man—from the lowest levels to the higher spiritual and mental levels—as well as the theory of Fitra (innate nature), one can reach an aspect of human existence that, influenced by Islamic cultural principles, can achieve growth and transcendence. Human growth and transcendence, based on Islamic culture, leads to the strengthening of national cohesion and the empowerment of national sovereignty; and cultural power leads to the consolidation and development of national authority.
Otomatik Özet:
In this article, an effort has been made to identify the principles of cultural authority in Islam using qualitative research methods and library research, based on Ayatollah Javadi Amoli's theory of man in the Quran.
This theory posits that based on the analysis of the four existential levels of man—from the lowest levels to the higher spiritual and mental levels—as well as the theory of Fitra (innate nature), one can reach that aspect of human existence which, influenced by Islamic cultural principles, gains the capacity for growth and transcendence.
Islamic culture is derived from monotheistic teachings that consider the origin of man to be from Almighty God; therefore, the principles governing his life must also be in accordance with divine laws and rules.
The theory proposed here is that the recognition of man in Islamic foundations and consequently in the Holy Quran shows us a level where, through the education of the individuals of society to such a level, the power of Islamic culture in the direction of making humans prosperous is revealed, and cultural authority is realized through the transcendence of man.
The Quran considers man to be a being endowed with a monotheistic nature, a divine trustee, and possessing intellect and perception, who must blossom his existential essence; his felicity lies in the blossoming of his existential essence, and this existential essence blossoms through the presentation of a program via the true anthropologist, namely God. This program is the same Divine religion, which is realized by covering the existential dimensions of man and the manner of his connections; and this is the very basis chosen for this research, that if the goal is the empowerment of the Islamic Republic of Iran, then an Islam-oriented cultural human must be recognized through the teachings of Islam.
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