پژوهشنامه متین
پیاپی 41 (زمستان 1387)

Attempts have been made in the present research to study subjective and objective migration – which is among the characteristics of a human being trained in the light of the Islamic teachings – in the viewpoint of Imam Khomeini. Moreover, the positive and negative migrations in the life of the Muslims have been briefly reviewed, while the criteria of Islamic migration have been also mentioned. The political-divine migrations of Imam Khomeini, particularly his great migration to the West, including his migration to France, are also studied.

Copyright and distribution right are among the new issues, which do not have any precedence in their modern sense in Islamic Law. In other words, they are among the products of the modern society that have developed along with the new economic, industrial, political, and cultural developments and have encompassed the print industry as well.The present paper is an attempt to elaborate on the Shia and Sunni approaches to copyright. Most of the contemporary Shia jurisprudents consider copyright a rational right. Imam Khomeini’s viewpoints in this regard have been discussed in details in the present paper.

All the revolutions, including the Islamic Revolution of Iran, have some common as well as exclusive features that should be studies independently. The present paper focuses only on two contradictory issues: 1 – Why the problems during the Pahlavi regime led to the Islamic Revolution?2 – Why the problems during the Islamic Revolution are understood?The present paper follows a social-psychological approach. Attempts have been made to explain why two apparently similar issues have led to two contradictory results.

The present paper is an attempt to study the role of religion in the development model of the Islamic Republic of Iran. Emphasis has been laid on the objectives of the formation of Islamic government in this investigation.There are different aspects of this issue such as the approach of religion to development, impact of development on religion, and role of religion in development which have been discussed since the establishment of the Islamic Republic of Iran. The main thrust of the present paper is to study the role of religion in development.

Due to the changes globalization creates in different economic, political, social and cultural levels, it also creates some limitations for the cultural policies of the countries, but also creates some opportunities. The role of governments in cultural policymaking and their inclination to preserve, promote and consolidate their national culture has been influenced by globalization, causing the persuasion of a kind of cultural policy based on diversity with emphasis on local and transnational features. The national sensitivities regarding cultural policies of the countries have been diminished in certain cases and cultural control – Production, distribution, and consumption of commodities and products – has become an inaccessible aspiration. The persuasion of cultural policies in most cases has been unsuccessful and many of cultural activities have become commercial. However, globalization has seriously challenged the context (national territory), the content (national elements and principles) and the planner and executor (government) of cultural policies. Under the circumstances, the cultural policies of the Islamic Republic of Iran too have undergone some changes over the past few years. The present paper is an attempt to study the impacts of globalization on the cultural policies of Iran.

The principle of hermeneutic or placing the meaning on its original base and source is among the specific aspects of mystical worldview that has been often discussed. Due to the search for sources and original, true bases of meaning, hermeneutic at a certain point joins the mystical worldview which is a quest for the wayfaring and existential movement of things towards their truths. Both are looking for the sublime horizon of the divine manifestations and signs. Hence, hermeneutic is considered to be the epiphany of practical and theoretical wayfaring of a mystic, for he interprets the meanings in his own existential language and since the single truth has gradation, in the Quranic interpretation too we face a truth which is the springboard of multiplicity. While discussing this issue, Imam Khomeini considers it a confirmation of the comprehensiveness of the divine word and has referred to its bases and aspects in his words. Hence in studying the principle of gradation of the divine verses in the viewpoint of Imam Khomeini, their existential and anthropological principles have been elaborated and the fundamental roots of the idea of semantic multiplicity of the Quranic verses have been illustrated.

The present paper is an attempt to study epistemology in viewpoint of Imam Khomeini. Imam considers cognition of truth possible and maintains that the truth of existential knowledge is abstract and distinct from mater and material rules. Also he introduces a revelation source and a sacred history of this knowledge. The Imam believes that knowledge is intuitional and maintains that reason is the criterion for measuring correct from incorrect. Imam Khomeini considers sense, reason, conscience, primordial nature, revelation, the Quran, and the Household of the Holy Prophet (PBUH) as the means of cognition.

The present paper is an attempt to reproduce the viewpoint of Imam Khomeini about the stages and way of wayfaring, for he has traversed this path and felt the divine enchantments. Moreover, besides being a perfect Gnostic with personal experience of mystical wayfaring, he has depicted a clear path for other wayfarers of the truth path. There are various comments on the number of stages and diversity of wayfaring and the mystics have introduced some stages for their mystical wayfaring. They include one to a thousand stages. However, the multiplicity and diversity of stages is congruent with the enumeration of the divine names and attributes. Imam Khomeini in his works refers to all the stages of wayfaring in the works of most of the mystics. He does not insist on a specific number of stages. He maintains that the result of all those classifications is one.