اندیشنامه ولایت
پیاپی 2 (پاییز و زمستان 1394)

The word “economy” and its synonyms in Latin and Greek languages signify planning for livelihood affairs and the word in origin indicates equitable supply of human’s sustenance requirements. The emergence of industry and technology, in the light of which avarice and excessive greed of Man cropped up, resulted in the emergence of wealth concentration and consequently semantic distortion of the word economy and gave birth to economics. The first priority in this science is not concerned with providing for the living requirements of the Man while save and support of wealth and multiplied profitability has taken the place of livelihood requirements and justice.   The deep-thinking leader of the revolution, who is cognizant of the country’s economic disorder, has called the nation and the government back to the life-giving Islamic instructions in the field of economy and demanded every one to put resistive economy into effect. By this, his holiness has meant a productive endogenous and outwardly directed economy the firm existence of which is sustained by the intra-national abilities and rare or matchless opportunities of the country. Then, the growth diagram of such an economy is not touched by the hostile decisions of the enemies and as result of robust and stable base of authentic religious instructions and compatibility with faith and firm purpose of our managers, producers and consumers, it is resistive and settled and enjoys a defensive nature.

In the historical run of Shiite’s jurisprudence, guardianship has meant responsibility and wardenship of related affairs. Under some conditions this meaning is different. In public affairs and collaborative interests, this guardianship includes all regulatory provisions. Sheikh Ansari and Imam Khomeini are amongst those jurisprudents that look at the relationship of Velayat and jurisprudent as being unitary. Also, both of them believe in authorized guardianship for jurisprudent.  In the current writing, in addition to lighting upon the viewpoints of the greatest sheikh, a contrastive analysis of his words and his intellectual and jurisprudential dimensions is made with those of Imam Khomeini. Then, the research has delved into different aspects of this analysis. After explaining the viewpoints of these jurisprudents, the research has attempted to uncover the company of the viewpoints and   find a ray for agreement and conformity of them.

Imamat, in the divine thought of her holiness the Fatemah, enjoys an unequalled position and degree which indicates the importance and necessity of it in theological system of that great noblewoman of Islam. Her faith factors and components for a faithful life are diverse in number the most pivotal of which revolve around the Imamat of the household. The necessity and importance of having faith and understanding the exalted position of Imamat is evident in the words of her holiness. Her individual gentility and political behavior in functional layers in sermon of Fadakiyeh connote a coherent and cohesive system towards the issue of leadership of Islamic nation. Describing different aspects of the philosophy of Tashri`a and highlighting social and public logics behind Tashri-e including directing others to do good (Amr Be M`aroof) and enjoining not to commit bad ( Nahy Az Monkar) aimed at securing collaborative interest and preventing corruption, and Ghesas aimed at saving the lives of people, all indicate a social philosophy in the thought of her holiness the gravity center of which is the presence of a righteous guardian and a promoter and leader Imam who is in authority over nation. Presence of Imam for securing solidarity depends on accepting the guardian and Imam from the side of nation, and supporting him from the side of elites in agency system. In the current research, considering the enlightening words of her holiness in Fadakiyeh sermon and her tradition, we have lit upon the importance, necessity and position of Imamat in the view of her holiness the Fatemah the Seddiqah.

Giving thought to intentions of Shari`ah, some of Imamiyeh jurisprudents have enjoyed its noted effect in their inference. This effect has been evident in different jurisprudential inferences including inferencing regulations of Islamic government and ruler. The current research is an attempt to answer how Islamic government is related to intentions of Shari`ah. Then, hypothesizing that there exists a through interaction between Islamic government and intentions of Shariah, and also that Islamic government is raised to fulfill the intentions of Shariah, this research reviews the viewpoints of jurisprudents, on top of that Imam Khomeini, concerning the Islamic government and intentions of Shariah. The results show that, not only the Islamic government must heed the intentions of (divine) legislator, but also, the intentions of Shariah are as license for issuing governmental commandments and authorities of the ruler in the framework of Islamic system.  Establishment of security and justice and protecting the system and interests of the society has been amongst intentions of Shari`ah regarding the Islamic government.

Power has been a basic and important topic in human communities and bears a resemblance to a double-edged sword which brings prosperity on one edge and causes corruption on the other. In political thought of Imam Khomeini power has been known to be of a good origin but with regard to those having power and their purposes its output would differ. In the views of Imam Khomeini it is needed to control power to prevent it from deviation, dictatorship and corruption and provoke the system to fulfill its special task in the best manner. This control is exercised through both internal and external mechanisms. Internal mechanisms include self-purification, justice and piety while external mechanisms include amr be m`aroof (directing others to do lawful) and nahy az monkar (enjoining not to commit unlawful), consultation, advice and law. Although all political systems in the world content themselves with external control mechanisms, in the theory of Imam Khomeini heavy emphasis is put on internal mechanisms while strongly believing in the role of people as an external mechanism to control power.

Champion’s leniency, as a socio-political policy, has been employed by the immaculate Imams, the proof of which is evident in the peace of Imam Hassan, an issue touched by the supreme leader in the translation of the book “Peace of Imam Hassan”. Champion’s leniency is the right system of logical movement, that while seeks aims and objectives unrevealed, leads toward development. In the current research, using divine verses and finding Quranic evidences, the researcher has sought champion’s leniency in the lives if prophets and saints. Then the researcher puts into word characteristics, fundamentals, conditions, red lines and results of champion’s leniency in Quran, and then adorns the writing with the words of the Supreme leader.