اندیشنامه ولایت
پیاپی 3 (بهار و تابستان 1395)

As is understood by documentations of the paper, economics and, following it, an economic system has to be of such a nature that they may reinstate divine traditions in human’s life. The order of universe is based on divine justice and special attention to human beings and, therefore, man’s will and science in the process of forming society and government must not run against influence of Divine ordinance and traditions in legislature, interactions and human life. Yet, the grounds leading to Economics have been of no divine consideration on the universe and ruling traditions; in this way, this science has been originally directed to wealth and benefit. In this regard, the current economics and worldly economic theories would only result in exploitation, colonization and astronomical growth in wealth of the rich. In such a situation, a return to economic teachings of Islam as foundation of resistive economy is of vital importance, an economy oriented towards divine traditions, human’s stand in universe, all-out consideration and justice. It has been revealed that belief in divine promises, fondness for divine teachings and a strong will, plays an important role in realization of resistive economy.

Decrees of Divine law consist of rules and regulations revealed by God for human being to attain bliss. Governmental Decrees in Islam include such executive and detailed orders that Islamic rulers following Sharia and general principles of religion infer in order to manage Islamic society with respect to nation’s best interests which ultimately lead to bliss. Belief in such a will for righteous Faqih, being rooted in his fundamental ideas including his special perspective on politics and its extent in Islamic decrees, his special perspective on government and its necessity and importance in Islamic system of thought and his view of a ruling model at the time of absence, was significantly emphasized by Imam Khomeini after Islamic revolution.

Necessity of parliament and congress in today`s government may not be doubted by any one and so is in an Islamic government. Parliament deputies are bound to such duties and rights that performing them needs a kind of guardianship and authority. In Islamic thought, no type of exerting guardianship and authority is divinely permitted other than that given by the Supreme God to faqih. Therefore, a reasonable documentation is needed for parliament deputies to have such a legality and right. To solve the problem, among foqaha, studying Imam Khomeini’s thought as the great theoretician of the Islamic revolution is of great importance. Referring to Imam Khomeini’s ideas, we meet two solutions in the field. One is extending legitimacy as far as it includes legislature and the other is regarding parliament right as a kind of attorneyship given to the deputies by people.

The amount of blood money for willful homicide, somewhat willful homicide and manslaughter is equal in any case, and for each, one of the six classes of things determined by Faqihs is paid. In spite of the fact, in the case that the culprit chooses camels as a way of payment, different age of camels in each case has to be regarded. Foqaha do not agree on ages and titles of camels in the case of somewhat willful homicide. In this regard, five different views may be construed from their remarks. The origin of all these disagreements may be found in various traditions which refer to the arrangement and age of camels differently. The author in this paper has used the library method with a descriptive-analytical approach to analyze Imam Khomeini’s view in this regard and to find a common ground between his and other foqaha`s ideas. Imam’s idea may be deemed as the sixth theory in determining the blood money for somewhat willful homicide. Rejecting any preference in the traditions and having proposed a possibility for giving option to criminal with reliance to the traditions, Imam Khomeini has viewed lack of preference in the traditions and ruled the criminal on the basis of caution to pay more valuable camels. Finally, he has ruled criminal and murdered family`s compromise as the best and most reasonable way that would prevent any injustice to the latter, on one hand and would satisfy the former on the other hand.

One of the objections made to the theory of religious democracy is that anthropological foundations of democracy are based on modernist concepts such as humanism and secularism, while such a government has no common ground with a religious one which is based upon monotheist thoughts; thus a religious government cannot be coupled with democracy. With regard to this misconception, it is important to note that religious democracy is made of two layers of form analysis and content. Democracy has to do with the form of the government and religion has to do with the content. In other words, in the objection democracy and liberalism have been put in place of one another misleadingly. What Islam disagrees with is liberalism not democracy. Democracy is a way of ruling with a methodological nature but liberalism has an ontological nature. Implementing democracy in Vilayat-e Faqih guarantees the use of reason in social affairs which has special place in Imam Khomeini’s political thought. One of the obvious manifestations of the use of reason in handling society is the structure and tool making by government which includes the implementation of Democracy in Vilayat-e Faqih government.

As a result of the latest regional developments, particularly the nuclear deal and the joint comprehensive plan of action, various views and approaches appeared among intellectual and political elite regarding the relations of Islamic Republic with the West, especially with USA. Such being the case, the supreme leader sensed danger against revolutionary discourse and Islamic Revolution to be weakened and, therefore, emphasized its continuation. In his view, such elements as stability of inner structure of the system, resistive economy, anti- arrogance, especially anti Americanism and the great jihad are key points for the revolution and revolutionary discourse to be alive. In supreme leader’s idea, this discourse paves the way for progress and efficiency of Islamic Republic and helps preserve the nature and character of the Islamic revolution against non-revolutionary and arrogant adversaries.
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