Detailed Abstract
Research Objective: This study aims to examine and compare the theory of monotheistic politics as presented by Seyyed Quṭb and Ayatollah Javadi Amoli. The research seeks to identify and extract the similarities and differences between the two viewpoints to reach a desirable model of monotheistic politics for an Islamic society. In Islam, politics—as well as other practical aspects of human life—revolve around the principle of monotheism (Tawḥīd) and must serve to guide humanity toward the heights of divine unity. This is because the political systems and principles of individuals and societies are founded upon their worldviews and intellectual perspectives. The monotheist and the monotheistic society, based on Qur’anic verses, recognize sovereignty and governance as belonging solely to God and construct their political principles and system on the foundation of monotheism. In contrast, the polytheist and the atheistic society base their political principles on materialism, the pursuit of greater benefit, and dominance over others by any means.
Research Methodology: This study uses a library-based method and adopts an analytical-comparative approach to examine the religious and exegetical texts of Seyyed Quṭb as a Sunni scholar and Ayatollah Javadi Amoli as a Shi‘i scholar. The study identifies and extracts the similarities and differences in their theories, both in their viewpoints and in their underlying foundations.
Findings: Seyyed Quṭb and Ayatollah Javadi Amoli share views in certain areas, such as the comprehensiveness of religion, the flow of monotheistic belief through all practical aspects of human life, and the mutual influence of human domains on one another, as well as the idea that the root of politics lies in a monotheistic worldview. However, there are fundamental differences in some issues. Ayatollah Javadi Amoli explains the unity in belief and diversity in action through the concepts of the arc of descent and the arc of ascent. He maintains not only the effect of belief on action but also the reciprocal effect of action on belief, with ethics mediating between the two. He presents this view clearly and systematically. In contrast, Seyyed Quṭb refers to the manifestation of monotheism in laws and actions but does not address the nature of this manifestation or the reasons for unity and diversity. He also does not explain the reciprocal relationship between belief, ethics, and action or the mediating role of ethics between belief and action, which indicates a shortcoming in the analysis and explanation of his theory.
Conclusion: The foundation and basis of all human orientations in life are rooted in one’s beliefs and convictions. Intellectual perspective and belief play the highest role in shaping and nurturing a person’s ideological system and political policies. Therefore, the human ideological and political system is a product of one’s thinking and belief and a derivative of one’s worldview. Islam is a comprehensive religion encompassing all aspects of human life and provides laws, regulations, commands, and practices for each of these aspects, based on a monotheistic worldview. One of the most important practical areas of human life is the domain of politics and governance, which lies within the scope of Islam’s monotheistic guidance. Thus, monotheistic politics and governance are contingent upon monotheistic belief. Monotheism flows into and is manifested through action; and if someone is a monotheist, their political behavior and governmental laws must align with their monotheistic worldview and belief. Consequently, every law and regulation in Islam has its roots in monotheistic beliefs. All dimensions and domains of human life are intertwined, coordinated, and interconnected. Beliefs influence actions, and actions influence perspectives and beliefs. Politics affects economics, culture, security, education, and health—and vice versa.