چکیده مبسوط

(Extended Abstract)

1)      Introduction

Religion, in the thought of Ayatollah Ali Khamenei, is not merely a private spiritual experience or an individual ethical orientation; rather, it is a comprehensive divine program revealed through prophets to guide both individual and collective human life. Accordingly, religious studies (dīn-shināsī) refers to the systematic understanding, interpretation, and explanation of religion in its doctrinal, ethical, legal, social, and civilizational dimensions. Contemporary religious thought, however, faces numerous epistemological, methodological, and social challenges that threaten the authenticity and effectiveness of religious understanding. The expansion of mass media and cyberspace has intensified these challenges by enabling unqualified or insufficiently trained individuals to present themselves as authorities in religious discourse.

This article seeks to analyze the pathology of religious studies and identify the essential requirements for its reform and renewal in the thought of Ayatollah Khamenei. The study demonstrates that his approach combines theological depth, social realism, Qur’anic centrality, and civilizational concern. The article also highlights the intellectual affinity between his views and those of Morteza Motahhari, particularly regarding the dangers of eclecticism, stagnation, superficial religiosity, and intellectual passivity.

The importance of this discussion has increased in recent years, especially after Ayatollah Khamenei’s message on the centenary of the re-establishment of the Qom Seminary, entitled “A Pioneering and Outstanding Seminary.” In that message, he emphasized the necessity of producing persuasive, rational, and socially effective religious thought capable of responding to modern intellectual crises and strengthening authentic Islamic beliefs in society.

2)      Methodology

This research employs an analytical-inferential method based on textual analysis of the speeches, writings, and messages of Ayatollah Khamenei concerning religion, theology, Islamic thought, and the role of religious scholarship in society. The study examines his discourse through thematic categorization and conceptual analysis.

The research primarily focuses on three interrelated domains of pathology in religious studies:

1. Pathologies related to religious thinkers and interpreters;
2. Pathologies related to religious knowledge itself;
3. Methodological pathologies in understanding religion.

In addition to the works and speeches of Ayatollah Khamenei, the article occasionally refers to the writings of Morteza Motahhari in order to demonstrate intellectual continuity within contemporary Shi‘i thought. Classical Islamic sources, Qur’anic references, theological writings, and modern studies on religion and religious epistemology are also utilized to contextualize the discussion.

The study further adopts a socio-functional approach to religion, emphasizing religion not only as a metaphysical truth but also as a transformative force in shaping human civilization, social justice, political order, and ethical life.

3)      Discussion & Results

The findings of the research indicate that Ayatollah Khamenei identifies several major challenges threatening authentic religious understanding. One of the most significant is eclecticism (ilteqāṭ), namely the arbitrary combination of incompatible intellectual systems without adherence to coherent Islamic foundations. According to his analysis, eclectic movements attempt to reinterpret Islam through alien ideological frameworks such as Marxism or secular modernity, thereby distorting the integrity of Islamic teachings.

Another major pathology is stagnation and intellectual rigidity (taḥajjur). This condition manifests itself in resistance to intellectual renewal, hostility toward social engagement, and the separation of religion from political and societal concerns. The study shows that Ayatollah Khamenei regards both blind traditionalism and unconditional imitation of Western intellectual models as forms of stagnation.

The article also identifies ignorant fanaticism, intellectual negligence, superficial discourse, popularism and superstition, and lack of awareness of contemporary realities as critical challenges. These problems emerge when religious discourse becomes detached from rationality, social realities, and the actual intellectual needs of modern society. The neglect of the Qur’an in theological reasoning is considered one of the gravest methodological deficiencies, since it marginalizes the primary source of Islamic guidance in favor of speculative or weak secondary interpretations.

A further pathology is the minimalist interpretation of religion, which confines religion to personal spirituality while excluding it from social, political, economic, and civilizational life. Ayatollah Khamenei strongly opposes this reductionist understanding and insists on the comprehensive and societal nature of Islam.

In response to these challenges, the study extracts a set of essential requirements and corrective strategies from Ayatollah Khamenei’s thought. These include:

                  1.            Returning to authentic Islamic sources, especially the Qur’an and reliable Sunnah;

                  2.            Strengthening rational and philosophical foundations in religious scholarship;

                  3.            Producing systematic, coherent, and integrated understandings of religion;

                  4.            Encouraging principled innovation and disciplined intellectual creativity;

                  5.            Prioritizing socially relevant and urgent issues in theological discourse;

                  6.            Presenting religion in a deep yet accessible manner capable of cultivating reflection and rational conviction;

                  7.            Emphasizing the social and civilizational dimensions of Islamic teachings;

                  8.            Reinforcing the centrality of the Qur’an in all religious interpretation.

The findings further reveal that Ayatollah Khamenei views theology and religious studies as essential instruments for constructing a modern Islamic civilization. In his view, religious scholarship must move beyond abstract mental exercises and engage directly with the realities of human society, governance, justice, ethics, and cultural development.

4)      Conclusion

This study concludes that Ayatollah Khamenei presents a comprehensive and socially engaged theory of religious studies grounded in Qur’anic centrality, rational inquiry, intellectual authenticity, and civilizational responsibility. His analysis of the pathologies of religious understanding demonstrates a deep concern for preserving the integrity of Islam while ensuring its relevance and effectiveness in the contemporary world.

The article shows that the major threats to authentic religious understanding include eclecticism, stagnation, superficiality, superstition, intellectual negligence, minimalism, and disconnection from social realities. In contrast, the proposed requirements emphasize authenticity, rationality, methodological discipline, innovation, social engagement, and systematic understanding of religion.

Ultimately, Ayatollah Khamenei’s model of religious studies seeks to revive a dynamic, intellectually persuasive, and civilization-building Islam capable of responding to modern crises and guiding both individual and collective human life. His approach calls for the reconstruction of contemporary Islamic theology through deep engagement with the Qur’an, critical awareness of modern intellectual currents, and commitment to the comprehensive mission of Islam in shaping human civilization.