پژوهشنامه متین
پیاپی 43 (تابستان 1388)

Marriage contract leads to certain economic, legal, individual and social consequences for both husband and wife. Hence after the marriage contract is signed both the parties to the contract enjoy some rights and are bound by some duties towards each other. Each would enjoy certain rights while have to shoulder responsibilities within the framework of the contract. In the Islamic jurisprudence and Iranian law, which is based on the Quran and tradition, man is responsible for paying alimony to his wife. There is consensus among the jurisprudents on this issue but they differ on its details. The present paper is an attempt to discuss alimony in Iranian law.

Science of history has a paradoxical place among the Muslim thinkers. On the one hand it is considered one of the most important fields for taking lessons to achieve felicitation in this world and salvation in the hereafter, and on the other hand it is normally neglected in the classification of sciences by the Muslims. But Imam Khomeini is among rare Muslim scholars who considers history a source for taking lesson and also an independent discipline. Although he has not written any book on history, he has made a number of references to the science of history in his lectures and statements. The present paper is an attempt to discuss Imam Khomeini's approach to the science of history.

The issue of Khetabat Qanuniyeh is one of the innovative solutions of Imam Khomeini in answer to a question that falls under the title of opposition (zid). Some of the religious scholars, when required, in order to prohibit the opposition of a matter, issue the decree of annulment of worship. But Shaikh Bahai maintains that even it is not required, worship is annulled if there is no commandment. Hence he considers the discussion on the basis of opposition a futile effort. There are different answers to this question. Some scholars consider the efficiency of exigency for correctness of worship. Some of them rely on the principle of sequence. But Imam Khomeini has rejected this argument and relies on the existence of the commandment of the most important side by side with the more important one. In other words there are two issues side by side. He has solved the problem without accepting sequence.

The reasons of the victory of Islamic Revolution have been studied from different perspectives. One approach to the study of Islamic Revolution is sociological approach on the basis of the functions of social classes. On the basis of this approach some scholars maintain that the victory of the Islamic Revolution was a result of the coalition of social classes against Shah’s regime. The main purpose of this article is to review the above-mentioned statement and find out the reasons of the victory of Islamic Revolution. The classes of the Iranian society in the Pahlavi regime constitute the low, middle and high classes. Attempts have been made to provide answer to the following question: what was the relationship between the Shah’s policies and the opposition of the social classes?It is assumed that the some of the economic and social policies of the Shah, particularly his oppressive security policies after the 1953 coup, prepared the grounds for the dissatisfaction of social classes. The same classes, accepting Imam’s leadership, in a coalition found the materialization of their demands in the overthrow of the Shah’s regime.

With the change of the ruling dynasty and establishment of the Pahlavi regime in Iran, the student movement took shape. The activities were in the beginning passive and concentrated on welfare issues, but when the regime reacted to these demands, the student movement took a new direction which created some problems for the regime.The student movement in interaction with the political currents and under their influence changed its method of struggle against the regime in different periods. The most important of these stages are the 1941-1952; 1952-1963 and 1963-1979. Attempts have been made in the present article to study the major changes in the student movement after the 1963 uprising and the emergence of Imam Khomeini in the political scene of the country in order to analyze the role of his culture of struggle in the student movement.

Attempts have been made in the present article to study the positivist and post-positivist approaches and possibility of effects of religious values on sciences, particularly on human sciences. Given the effect of values in humanities in post-positivist approaches, attempts have been made to discuss different discourses about the effects of religious values on humanities in the post-Islamic revolution period, particularly the hegemonic discourse.

The main thrust of the present paper is to find out whether the appearance of the words and phrases used in the Quran and in Sunnah denote to their meaning or the recitation which accompanies the word. If it is so, can one rely on those meanings? Can one finally consider them a criterion for action?In Imam Khomeini's viewpoints the source of human communities and communications is the very appearances of the speech (words) whether they are real or virtual in application, whether they are universal or particular. The scholars consider the words on the basis of the meanings they denote to and do not pay attention to the probability of contradiction with the appearance.

The Principle of Hesbeh is among the issues that has always drawn the attention of the jurisprudents. Although there are differences of opinion among the Jurisprudents about this principle, they agree that Hesbeh refers to the issues whose implementation is in the interest of the society and their discarding is to the determent of the society. According to Imam Khomeini the Lawgiver does not allow any indolence in the implementation of Hesbeh (Imam Khomeini, 1999, Vol. 2, p. 665). He maintains that Sharia does not allow the discarding of Hesbeh. Indeed the lawgiver does not tolerate Hesbeh to be neglected. Some people must implement the Hesbiya issues. Therefore in most cases Hesbiya issues belong to the category of wilaya. Imam Khomeini defines three Hesbiyah categories: 1- the issues that have certain guardians; such as the natural guardianship of father over the property of minor child; the issues that have general guardians, such as issuing a fatwa which is the authority of jurisprudent; and the issues that are subject to the viewpoint of the infallible Imam which are proven for the jurisprudent according to the reasons of wilaya. Imam Khomeini maintains that the scope of Vali Faqi's authority in Hesbiya issues is just like that of the infallible Imams.