“Shiite Capacities for Globalization from the viewpoint of two Imams of the Islamic Revolution”

In a descriptive-analytic study of the issue of “Shiite capacities for globalization from the point of view of the Imam of the Islamic Revolution”, it turns out that Shi’ism is based on criteria such as adaptation to nature, flexibility, balance of orders, rationality, jurisprudence based on Ijtihad, and capacities such as Ghadir, Ashura, Mahdiism, and the Islamic Revolution have the capability to plan internationally. Since today it is not possible to disseminate any thought with respect to the thinking of the global village, minus its disadvantages, neglecting the clever reflection of the Shia reading of globalization to maximize it on a global scale is approved. In the intellectual system and Imam Khomeini’s ascending view, the necessity of Shi’a universality is the use of soft and hard tools of power and authority in politics, and reaching the universal unit of the world instead of the global village and this depends on the implementation of strategies for declaring and maximizing the capacity for building Shiite thinking. With the critique of existing globalization, self-awareness, awakening, as well as the mobilization and organization of Shi’ites, the co-existence of politics and religion in the Islamic state based on religious populism and the combination of religious rationality and revolutionary Shi’ism is considered as the antecedent elements of achieving the ideal of Shiite globalization. And while rebuilding Islamic identity, he considers achieving these goals in three principles: “self-false denial”, “familiarity with the education and propagation of Shiite culture”, including the capacity of Ghadir’s rule and the formation of the Ashura uprising in the political context of Shi’ism and “Abilities Native “. Imam Khamenei (in a long run), with a deep look at Shiite capacities like Ghadir, and the assumption of piety for the ruler of Islam to succeed in organizing the flow of social, social and economic movement of the society and the expression of non-practicable damage. It seems to have led to the great doctrine of Ghadir, the systematization of the point and the outcome of this process, the guidance of society to the state of mind, and the Shi’a rationality with characteristics such as the center of intellect, the Ijtihad approach, unity and humanity, as a necessary condition for the realization of justice and mutually, the realization of justice is due to spirituality and rationality.