پژوهشنامه متین
پیاپی 50 (بهار 1390)

As two regional powers, Iran and Turkey are located in one of the most sensitive regions of the world including the Middle East, Central Asia and Caucasia. They have their own meaning systems and interests which have some commonalities and contradictions. There are many factors which influence the relationships between the two countries, causing vacillation in their bilateral ties, particularly after the victory of the Islamic Revolution. These factors are manifested in the behavior of the political actors in both the countries, which require geopolitical analysis. The present paper is an attempt to study the geopolitical behavior of these political actors and their impacts on the bilateral interactions from the viewpoint of superstructrualism.

Although the responsibility of the expiation of blood money is shared by the individual, next of kin or the public purse, the discussion of the responsibility of each of them requi res strong argument based on jurisprudential principles. One of the jurisprudential principles regarding the expiation of blood money is "Al-khiraj Biz-Ziman", meaning pledge of expiation. Hence, the present paper is an attempt to discuss the connotations of this principle through relying on its documents. However this is not enough. When we study Imam Khomeini's viewpoints in this regard, regardless of the governmental jurisprudence, not only the said principle is not overlooked but also its status with regard to the expiation of blood money is clarified.

The Najaf Seminary which had played a great part in the political developments of Iran since the Qajar era, particularly during the constitutional movement, due to certain reasons had a relatively lower profile which was blew the expectations during the Pahlavi rule. With the onset of the cleric movement under the leadership of Imam Khomeini in 1962 in Iran, the Najaf seminary found an opportunity to once again play a role in the developments of Iran. In fact Ayatollah Seyed Mohsen Hakim and Ayatollah Seyed Abulqasem Khuie took strong stances vis-à-vis two events, that is, the city councils and Shah's referendum. The present article is an attempt to study the stances of the Najaf Seminary and high-ranking religious authorities vis-à-vis the said events and their consequences until March 1963.

The main thrust of this paper is to study decisiveness of duty which is within the framework of collective knowledge. In the first place, the four stages of duty in the viewpoint of the late Akhund and the two stages of duty in the viewpoint of Imam Khomeini are discussed and then the classification of knowledge into collective and separative knowledge is elucidated. Also the definiteness and decisiveness of duty which is the subject of separative knowledge is discussed. Also the classification of the subjects of collective knowledge in the words of the late Shaikh Ansari into shobhen mahsureh and shobheh gheir mahsureh and its decisiveness in the former has been discussed. In the next step, the classification of duties into "practicality from all respects" and "practicality not from all respects" and decisiveness of collective knowledge in case of the first instance in the words of the late Akhund have been illustrated. Finally the arguments of Imam Khomeini and his new ideas are discussed.

The phenomenon of revolution has thus far been studied from various angles. The role of mass media, as a cultural phenomenon that shapes the revolutionary thoughts, has not been studied properly. Cinema is one of the important mass media whose advent has created challenges in many societies. The impact of cinema on the victory of the Islamic Revolution has not received due attention, but due to mismanagement or its essential features cinema has played an effective role in shaping a mass society and revolutionary thoughts in Iran. This impact has been a historical and cumulative process and from the very beginning due to the mentioned reasons has caused the opposition of social forces and gradual shaping of a mass society. The effectiveness of this process has increased with the passage of time. Through content analysis and emphasis on historicalness and processuality of this impact, attempts have been made in the present paper to study the role of cinema in the victory of the Islamic revolution.

Among the significant features of Shia theosophy is commitment to Sharia, attaching significance to Wilaya and Imamate and combination of rationality and intuition as well as lack of dependence of chains of mystics. The followers of this theosophy consider their mentors as the disciples of the teachings of the Infallible Imams and inheritors of the spirituality of the Prophet (PBUH) of Islam. They use such titles as divine scholar, divine sage and Gnostic of God, and hence call their teachings theosophy not pure philosophy. The present article is an attempt to introduce the viewpoints of Imam Khomeini as an example of such a sage or theosophist. In the next step the differences between theosophy and mysticism or Gnosticism are discussed. Also the unique features of Imam Khomeini's theosophy, that is, attention to political affairs and his epical approach and its reasons are illustrated.

Without any doubt it is mandatory during the time of presence of the Infallible Imam to initiate a jihad in order to call the infidels to Islam, but almost all the jurisprudents maintain that it is not obligatory during the time of Occultation. Indeed, the contemporary religious authorities, even those who have written an independent treatise on the Wilayat Faqi (Guardianship of Jurisprudent), have not touched the issue as if they have taken it for granted that initial jihad is not permissible during the time of Occultation of the Infallible Imam. The author of Jawahir is the only contemporary jurisprudent who in his book Jihad maintains that there can be an initial jihad during the Occultation provided that there is no opposition to the Wilayat Faqih and the public accepted it; but in his later book Commandment of Good and Prohibition of Evil, he categorically mentions that the presence of the Infallible Imam is necessary for any initial jihad. Imam Khomeini in his book Al-Bai', states; the attribution of non-defensive war to the Infallible Imam requires contemplation, but he does not mention the subject of contemplation. The hypothesis of the present paper is that initial war is permissible with the permission of Jurisprudent, but the subject of contemplation is that the source of reliance of the jurisprudents is traditions, but this reliance is not complete as sticking to consensus is not reliable either. The practical conclusion of the issue in contemporary era is that in the non-Islamic countries, the struggle of the Muslims against the ruling governments is initial jihad provided that they fight for the supremacy of Islam with the permission of the jurisprudent.