پژوهشنامه متین
پیاپی 78 (بهار 1397)

One of the famous rules in Islamic jurisprudence is the rule of Al-Khiraj Bil-Ziman. This tradition has not been reported in the Shia sources of tradition and according to most of the Shia jurisprudents this tradition is not authentic. Regarding its connotation too there are differences of opinion among the Imamiya and other jurisprudents. However, since this rule has serious legal consequences, it is pertinent to study its document, connotation and controversies around it as well as the viewpoint of Imam Khomeini. Some of the jurisprudents argue that this tradition denotes to civil jurisprudence and responsibility and maintain that according to this rule everyone is responsible for the good itself and has no responsibility regarding its benefits. The Sunnis maintain that this rule applies to responsibility in absolute term, either forged or forced. Another group like Ibn Hamzeh, argue that this rule applies only to cases that are based on contract. Sheikh Ansari and many other jurisprudents confine the jurisdiction of this rule to proper contract and maintain that according to this rule benefits follow the origin itself. On the other hand, Imam Khomeini maintains that tribute is tax and has discussed the denotation of this rule in the field of governmental jurisprudence. He argues that according to this rule, the Islamic government is responsible for protecting the interests of the Muslims in lieu of receiving taxes from them. Attempts have been made in this article to discuss variousviewpoints and choose the most justified one.

Despite the claim of prevalence and consensus among the Shia and Sunni scholars about the authority of the rule of tolerance regarding the documents of traditions, some of the later jurisprudents, directly or indirectly do not consider the documents of this rule sufficient to support it. The advocates of this rule have relied on the contents of correct reports of whatever has been handed down by the Infallibles and have not relied on the weak reports of recommendation based on one of the following four approaches: Proof of recommendation for doing a deed as the first title, as the second title (under the hope for reward), through occurrence of exigency or creation of recommended caution. The opponents offer reasons such as guidance by reason or reports about the divine grace to criticize the arguments of the advocates. In viewpoint of Imam Khomeini, the reward in the reports handed down from the Infallibles is a reward or prize stipulated by the Lawgiver and depends on the awareness of the doer of the rewards of so and so deed and then in the hope of receiving that reward would practice it. It is just like what happens in Je’aleh contract. Hence, these reports do not allude to receiving reward. In his viewpoint, such reports on encouraging the doer to do what has been recommended by the Infallibles is to protect the traditions and real recommended deeds. The contention of this study is that if the document of the report of what has been handed down from the Infallibles is not fabricated – as some jurisprudents maintain – it is a single report which does not denote to being recommended.

The background and objective of Islamic revivalism began with the efforts of great thinkers such as Seyed Jamaluddin Asadabadi in the era of the intellectual, cultural and political hegemony of colonial powers on the world of Islam, but declined to create a new plan. Imam Khomeini was the first thinker to turn Islamic revivalism into a political discourse and behavior and through his intellectual leadership turned the Islamic uprising against the hegemonic system and dictators into political will of the Muslims, the oppressed and the liberation movements of the world. The hypothesis of this research is that Imam’s political discourse is effective on the illumination and awareness of the Muslim Ummah. Documental research method was employed and the necessary data were collected from books, articles, and other sources. The findings of the research indicate that the ideas of Imam Khomeini are the greatest doctrine for the popular uprisings of the world of Islam. Imam’s role was to combine the idea of liberation with collective will, whose outcome was the creation of hegemonic discourse of awakening of the Muslim nations.
Imam’s strategies in this regard were: revival of political Islam, rejection of unpopular and West-oriented regimes, protection of inseparability of religion and politics, rejection of domination and Zionism, introduction of international Day of Quds and Muslim unity

Explanation of Islam’s legal attitude towards the status of woman in the society and her rights not only would consolidate the institution of family and its impact as a key factor in the formation of social principles, but also will prepare the grounds for removal of violence against women. It should be borne in mind that several studies have been conducted about the issues related to woman’s rights and family, each of which is significant for attaining a solid and firm structure for the family system. Among these issues mentioned should be made of those that have led to questioning and criticizing the Islamic legal system such as the nature of punishment of women in Islamic legal and jurisprudential system. The main objective of this article is to answer the questions and criticisms by relying on the Verse 34 of the Nisa Chapter of the Quran. Attempts have been made to shed light on the arguments of opponents and advocates to be able to find out the true viewpoint of Islamic legal system. It should be mentioned that since according to Article 4 of the Constitution, the Islamic criteria are the basis of Iran’s legal system, hence the focus of this study will be the Constitution and the Civil Codes of Iran.

The present research is an attempt to study the relationship between subjective social exclusion and political participation among the third generation youth of the Islamic Revolution of Iran. Hence, three rival theoretical approaches were picked up, i.e. mobilization (social exclusion with positive correlation with political participation = increasing impact); withdrawal (social exclusion with negative correlation with political participation = decreasing impact) and the lack of impact. In a combination of these three theoretical approaches, a theoretical model was developed. This model was tested by relying on the data collected from a sample constituted of 400 students of Razi University. The sample was selected by employing multiple stratified method.
The findings show that the students with higher subjective social exclusion had higher political participation. Nevertheless, the revers of this relationship was not significant, i.e. the reduction of social exclusion would not reduce the political participation. Overall, the findings of the research provided some empirical evidence to sustain the hypothesis of the theoretical model of mobilization based on positive relations between social exclusion and political participation, while it had refutational connotation for the theoretical model of withdrawal. The regression results indicate that subjective social exclusion overall counts for twenty percent of the variations in political participation of the population.

Imam Khomeini is the father of the Islamic Revolution and is among the effective leaders in the history of the world, particularly that of the world of Islam. Given the cultural and ideological nature of the Islamic Revolution and the role of university in the formation of this culture, Imam Khomeini always had a special attitude towards university and academics and made many remarks about this issue. The objective of this paper is to study Imam’s viewpoints about university from the perspective of Norman Fairclough critical discourse analysis. Content analysis has been employed and the focus of the research is on one of the remarks of Imam published in Sahifey-e Imam which is related to the research topic. The findings of the research indicate that two conceptual relations of collocation and contrast have most applications compared to other sematic relations. The highest discursive gaps belongs to activism the next belongs to time and space gaps. The concept of university has the highest rank in the beginning of the sentences and most sentences are intransitive. The analysis of explanatory level underlines Imam’s depth of insight regarding this important social institution and shows that within Imam’s intellectual and creedal framework, university is the origin and focus of social and cultural changes and the pivot of reform or corruption of the society as well as its development or retrogression.

Cultural development means creation of change and suitable values, ethical relations and norms which prepares the necessary grounds for fulfilling man’s demands in the form of society. The understanding and knowledge of concepts such as development, culture, and cultural development is of great significance in the destiny of nations, including that of Iranian nation. The first dawn of cultural development is seen in the Islamic Revolution and in the course of its victory and culmination and most of the slogans and objectives of the revolution were related to cultural development. After the victory of the Islamic Revolution, the explanation of a comprehensive strategy for cultural development was felt as a national need by the officials. Imam Khomeini’s viewpoints about culture and cultural development as well as its dimensions and objectives is one of the fundamental requirements of the country and a solution for cultural development of the country today. In the first place, various definitions of the concept of development and cultural development have been given in this paper and then the most important dimensions, features and objectives of cultural development from the viewpoint of Imam Khomeini have been discussed.