خلاصة:
This article strives to present the theory of transcendent security and further elaborate on the theoretical foundations that constitute the theory. In line with the definition, the article discusses and eventually provides an answer to the question of “what is Islamic security theory?” by means of theorizing, inference, and citation methods, respectively. The conceptual and theoretical foundations of the arguments are based on the conceptual and theoretical frameworks of two separate fitrahs (innate natures). The concept, aspects, reference, and levels of security, the concept of friends and the foes, and the approaches to acquire security are defined based on the said framework.
ملخص الجهاز:
In line with the definition, the article discusses and eventually provides an answer to the question of “what is Islamic security theory?” by means of theorizing, inference, and citation methods, respectively.
We can converse two macro-intellectual models based on the conceptual and theoretical framework of the two natures, presented by Imam Khomeini, concerning humanities as well as the security sciences and schools.
According to Imam Khomeini's perspective, man possesses a rational aspect which is the same as the divine breath of spirit he was blessed with upon his creation and eventually reverts to God. Khomeini further maintains that man possesses a natural and worldly aspect that includes mischief, lust, and wrath, interpreted as ignorance and conceived by God Almighty to serve the man, for the intellect and soul to revert to God. Consequently, the title of “nature (fitrah)” appeals to both of these concepts because “nature” denotes “creation,” and these forces are all involved in the creation of man from the beginning, although their actuality takes time to appear.
Narrow security indicates that security holds only a military aspect (Abdollahkhani, 2009), and contrarily, broad security implies that security does not hold only a military aspect but also political, economic, social, and environmental aspects as well (Buzan, Wver, & De Wilde, 2007) The remarkable feature here is that in both perspectives, the aspects illustrated for security are global and secular while from the Islamic point of view, the dimensions of security have undergone transcendence, that is, it is both worldly and for Hereafter.
The strategic and security-making mentality of Islam can be classified into three parts based on the three layers it grants to human beings, which are mind, heart, and surface (Imam Khomeini, 1999 c): 569.