پژوهشنامه متین
پیاپی 94 (بهار 1401)

Mysticism has an old connection with poetry and literature. Most of therenowned mystic figures are also famous in the sphere of poetry and literature.Since their works are adorned with the divine color of mysticism, they have leftus a precious legacy of poetry and literature. The present study is based on adescriptive analytical method to study the Arabic translation of Imam Khomeini’sDivan of Poetry by Mohammad Aladdin Mansour with the focus on the sevenpatterns of Andre Lefevre. Attempts have been made to evaluate the quality ofthis translation to show the spiritual and literary status of the Imam and reveal hismystical thought for the readers. Since the mystical terms and concepts are veryfrequent in Imam’s lyrics and the understanding of his mystical poems is difficult,the translation of these poems into Arabic requires the translator’s high expertiseand information in both languages, i.e. the origin and destination. The resultsof this study showed that the Arabic translation of Imam Khomeini’s poemshas a convergence with literal, metrical, phonemic, interpretive, and rhythmictranslations, while the approach of blank verse poetry in Arabic translation is byno means compatible with the original Persian version.

The daily prayer is a contractual composite with several parts and conditions,some of which are pillars and some not. Intention is one of the pillars of the dailyprayers. Defect in the intention is sometimes related to the prayer as a wholeand sometimes it is related to its constituting parts only. The main objective ofthis article is to study the viewpoints of some jurisprudents and Imam Khomeiniregarding the role of intention in prayers. Analytical-descriptive method has beenused in this research. The main question of this research is as follows: What isthe relationship between any defect in the intention of prayers and its invalidity?The findings of the research show that intention means “the performance of theprayers with the purpose of saying it and performing its constituting parts whichfollows the will to say the prayers”. Any defect in the intention of the prayeritself, leads to its invalidity. Regarding the constituting parts of the prayers, ifthe worshipper at the time of deciding to say the prayers decides to perform itsconstituting parts, the constituting parts will be parts of his mission, otherwise,they will not be parts of the prayers and the prayers will be invalid. If defect inthe intention is related to the parts that are pillars of the prayers, it will lead to itsinvalidity, but defect in the intention related to the parts that are not pillars, on thebasis of the “rule of no resumption”, will not lead to the invalidity of the prayers,but invalidates that particular part and if possible its resumption is mandatory. Butif the worshipper enters the next pillar of the prayers, on the basis of the said rule,it is not mandatory to compensate it and the prayers will be valid.

The study of the relationship between speech and meaning has a serious impacton the finding of the manifestation and analysis of the coining of the word. One ofthe controversial issues in this regard is that verbal signification is a factor of thespeaker’s will. For instance, if the speakers utters a word in sleep, does it connoteto its meaning, or, just by hearing a word, although there is no will to make thelistener understand its meaning, signification is formed? Avicenna (Abu Ali Sina)argues that signification is a factor of the will that has been criticized by scholars.There are two claims to prove his argument. First, coining for a speech that isnot meant by the speaker is invalid. Hence the coiner has coined the word onlyfor the meaning of what he intends. Second, will is effective in the significationof the truth. Hence, without will, signification does not hold true. However, boththe arguments have been questioned by some scholars. The present study is anattempt to explain and critically study the main controversy with emphasis onthe nature of signification and its commitment to knowledge based on ImamKhomeini’s viewpoint about signification. The findings of the study show thatAvicenna’s argument is valid.

The issue of guardianship of a minor boy or girl is one of the most important issuesin the field of will and testament. If the minors’ father and paternal grandfatherare alive, their authority is in the hands of the father or paternal grandfather, andtheir guardianship is based on sharia and divine law. If the death of the father orpaternal grandfather is imminent, they can appoint someone in their will to takecare of the affairs of the minors. The affairs that may be related to the minor boyor girl include their caretaking and upbringing management of their property,marriage and divorce.In this article, using descriptive-analytical method andcollecting the necessary data from library-documentary sources, attempts havebeen made to examine the guardianship of the testamentary guardian regardingthe marriage of minor boy and minor girl an approach to Imam Khomeini andfamous jurists’ viewpoints. Imam Khomeini argues that the testamentary guardiandoes not enjoy the guardianship regarding the minor’s marriage. But, there areother jurisprudents who argue that if the testator explicitly mentions the issue ofthe minor’s marriage in his will, the testamentary guardian enjoys the right to getthe minors married.

Mohammad Hanif-Nejad، Saeed Mohsen and Asghar Badiazadegan founded the People’s Mujahidin Organization in 1965. The name of this organization was the People’s Mujahedin Movement. In the early stages, the organization was opposed to the recruitment of women; but from 1969 on, women’s recruitment was approved as a security cover against the Iranian Intelligence and Security Organization (SAVAK) as well as a measure not to lag behind the political competitors. With the victory of the Islamic Revolution, the organization was able to attract some Muslim women and girls who had a sense of responsibility towards the revolution and their society. The objective of this article is to investigate how women were attracted to and recruited by the People’s Mujahedin Organization from 1979 to 1981. The findings of the research show that the People’s Mujahedin was able to attract a number of girls and women by publishing pamphlets, statements, carrying out activities in universities and schools, as well as publishing their viewpoints in the Mujahed magazine. The attraction of women to the organization was not only the product of their activities, but the weak performance of rival Islamic parties was also considered as another factor responsible for the women’s interest in joining the organization.

The objective of the present study is to explain the inference of educationalconnotations of Imam Khomeini’s semiotic approach to the universe. Thesemiotic approach to the universe from the Islamic point of view is based on theassumption that all phenomena of the universe have an ultimate existential originand source that end in a divine source. This approach lends itself to thoughtfulresearch in Imam Khomeini’s viewpoint. In the present article, first, detailedexplanation of the principles of semiotic approach to the universe in ImamKhomeini’s viewpoint is explained, and, then their educational connotations areinferred. The method employed in the present study is descriptive-analytical. Thedescriptive-analytical method was used to answer the first question and practicalanalogy was used to answer the second question. The results showed thatImam Khomeini has a semiotic approach to the universe and some educationalconnotations can be inferred from it, which include the followings: Compatibilityof semiotic approach with human rationality, rational relationship of scienceswith semiotic approach, moral and axiological relationship between sciences andsemiotic approach, the requirements of correct scientific orientation, and, finallythe principle of confrontation and interaction of morality and reason and practice

One of the mystical metaphors in the poems of mystical poets is the comparisonof the word and meaning of idol with Almighty God. Several aspects can be foundIn this metaphor: First, an aesthetic look at the idol; an idol is an adorable beautythat possesses everything that deserves its perfection. The second is the glorifyingapproach to the idol. In this sense, the idol is the coquettish beloved, who is gentleand careless and indifferent to his own lovers. The Idol is also a stoneheartedbeloved, who, of course, apparently ignores the enthusiasts for their own interests.The description of Almighty God with the word idol is in clear contradiction withthe belief system of Islam. What do mystics such as Hafiz and Imam Khomeinimean by idol and attributes and manifestations attributed to him regarding God?The hypothesis of this research is that, regardless of the negative meaning of theidol, which is rarely reflected in the works of these two figures, in their mysticalview, the idol regarding the Almighty God is the truth and regarding the idol thatthe pagans adorn and worship is figurative.