پژوهشنامه متین
پیاپی 27 (تابستان 1384)

The present article is an attempt to elaborate the Islamic Revolution of Iran from a cultural approach. Relying on the viewpoints of Imam Khomeini and their comprehensiveness, the main points of this approach have been mentioned. The main cultural connotations of the Islamic Revolution are discernible in the epistemological and ideological aspects of the revolution as well as its beliefs, values and behaviors.

The present article is an attempt to study the rules of departure and transgression in Islamic jurisprudence. The question is whether they are among the practical principles or among the signs and ways. The argument of the present paper is that they are among signs. Moreover the rules of departure and transgression are different conceptually and from the viewpoint of their examples. Imam Khomeini maintained that it is irrational to consider them separate from one another. Another question is: whether in the rules of departure and transgression the issue of entry to the next stage is relevant? The late Imam did not consider exist from one stage and entry into another stage valid and did not consider the rule applicable to ablution.

Unity and solidarity are among the rational necessities for the protection and survival of any society. Since these concepts like any other concept can be revisited, revised, interpreted and reread, they may assume different meanings in different discourses. Hence the most important point bout them is their nature and quiddity in the thought of any thinker. The present article tries to study the nature and quiddity of unity in Imam Khomeini’s viewpoint. The main question of the present paper is: what is the nature of unity called as sacred and rationally necessary by Imam Khomeini? What are its features and its truth?

The present article is an attempt to study modernism in Imam Khomeini’s ideas in the light of the issue of modernism in theorization in various disciplines. The research is conducted in two sections: the lifestyle of the clerics; and the main theoretical approaches. The first section argues that Imam Khomeini introduced a new approach to the concept of religious scholar. The second section is subdivided into spiritual politics and natural sanctity. The former discusses the definitions of gnosticism and man and concludes that with the entry of gnosticism and ethics into politics, the most humane politics dominate the society. The latter in the first place compares man and the religious scholar with a mosque, granting them a sanctity more sacred than that of the mosque and finally reaches some environmental conclusions for this comparison.

The present article is an endeavor to shed light on the intellectual foundations of the Islamist political groups in Iran between 1941 and 1979. In fact the elucidation of the intellectual stances and theoretical differences between these groups will prepare the grounds for understanding a number of intellectual challenges in the post-revolution Iran.Although most of the said groups had some common goals such as struggle against the tyranny and colonialism and establishment of the Islamic government, at a deeper level of analysis, they had certain intellectual differences. With the victory of the Islamic revolution and emergence of a new environment, the grounds were prepared for unfolding of these differences. The present study has been presented in two parts. Part I dealt with the intellectual stances of such Islamist groups as Fadaiyan Islam (Devotees of Islam), Hizb-e Mellal-e Islami (Islamic Nations Party), Heiat Motalefeh (Islamic Coalition Society), and Rohaniyat Mobarez (Combatant Clerics). Part II deals with the intellectual stances of Nehzat Azadi (Freedom Movement of Iran) and Islamist-Socialist groups, particularly Sazeman-e Mujahedin-e Khalq (People's Mujahedin Organization).

The present paper is an attempt to define and elaborate the raison d’etre and theoretical approaches to the concept of justice in the political thought of Imam Khomeini. The Imam’s approach to justice is discussed from three viewpoints: gnostical ontology, gnostical semantics, and ethics. The main question of the present paper is: what is the analysis of Imam Khomeini of justice? Is Imam Khomeini’s approach to justice instrumental or teleological?The hypothesis of this paper is: Imam Khomeini’s approach to justice is gnostical, philosophical while justice has a teleological nature.

Perfect man is the truth of the truths, the spirit of the spirits, the form of all forms, the matter of all matters and the sum total of all stages of perfection, who encompasses the attributes of beauty and glory in him in a latent form. In the viewpoint of the gnostics, a perfect man is one who reaches God and becomes the manifestation of all names and attributes of the Truth. The concept of perfect man has not been used in the Quran and the Sunnah and instead of that the concepts of perfect believer and Muslim have been used (a human being who has reached perfection in the way of religion and belief).The present article discusses the form of perfect man, his status in the world of creation, and his relations with other beings from the viewpoint of Imam Khomeini. Also the true example of perfect man, that is, the Holy Prophet and other infallible Imams, are discussed.