پژوهشنامه متین
پیاپی 51 (تابستان 1390)

Justice and ethics are among the categories constituting the foundation of the world and have always preoccupied man. There are different viewpoints about these categories. However, for sure, they have their roots in man’s nature. Hence the rules and regulations related to them must be in congruence with man’s nature; otherwise, man will witness oppression, nastiness, suppression and unethicalness. Attempts have been made in the present paper to discuss the approach of Imam Khomeini to these issues and also to offer a comprehensive definition of them and to discuss their role in the formation of Islamic law and jurisprudence and mention some of their referents in their observation in the laws of Iran.

The 2500-Year Celebrations of Monarchy were the greatest cultural-political advertisements of the Pahalavi monarchy. These celebrations, which were a symbol of monarchical anti-religious culture with a Western approach, occupy a special place in the course of the struggles of the nation and formation of the negating ideology of the Islamic Revolution of Iran. The present paper is an attempt to discuss the Shah’s incentive and objectives for holding the said celebrations; to discuss the reasons for Imam Khomeini’s opposition to them, particularly in the light of the huge amounts of money spent for the celebrations and the role of the Zionist regime in this regard. The findings of the present research indicate that although the said celebrations were not the only reason for the collapse of the Pahlavi regime, they prepared the grounds for its downfall which finally put an end to the dreams of the Shah, the Zionists and his Western allies.

Imam Khomeini’s approach to general worlds is sometimes holistic based on the relatioins with the names of their origin. On the basis of this approach, the worlds are the gradations of manifestation of current names which, on the basis of the rule of possibility of most highness, which is abstract reason, extend from the grade of most highness to the end of celestial grade. All things have celestial grades and carry invisible truths within them.The end of the worlds is on the curve of ascent which appears on the Day of Judgment and joins its other end on the curve of descent forming a circle which leads to the end of the circle of creation on the Day of Judgment and emergence and expansion of another world in the next descent curve. The present paper discusses the seven worlds and the names of their origin based on Imam Khomeini’s mystical approach.

Imam Khomeini maintains that the objective of the Islamic Revolution and Islamic Republic was to consolidate Islamic and Quranic commandments. Hence he considers the preservation of the Islamic Revolution as the greatest obligation. He also maintains that the continuation of the Islamic Revolution and protection of the Islamic Republic is more difficult than the previous phases of the movement. The main problem of the present paper is to study as to how to protect the Islamic Republic system. The hypothesis of this paper is that the social capital gained from the relationship between the Ummah and the Imam is the main element in protection of the system. Convergent social interactions, social participation and trust are the main elements of social capital, while social trust is at the heart of social capital. Through studying Imam Khomeini’s leadership and its features, the present paper has concluded that Imam’s leadership played a very important role in creation of the said elements. His leadership was the basis of unity, convergence, social participation and social trust and therefore it was a permanent source of convergence and dynamism.

One of the most extensively studied jurisprudential issues is the prohibition of receiving wage for obligatory rites and rituals. Among the reasons for prohibiting wages in this regard is contradiction between receiving wages and intention of proximity to God. This issue has a great impact on the jurisprudential viewpoints of the jurisprudents. Hence, they have extensively discussed the compatibility or incompatibility between the two issues. What is for sure is the prohibition of receiving wages for obligatory worships. The present paper is an attempt to discuss the issue from the viewpoint of Imam Khomeini.

The notion of guardianship of jurisprudent is the central idea of the Shia jurisprudential-political discourse during the era of Occultation of the twelfth immaculate Imam. Imam Khomeini’s viewpoint in this field is more comprehensive and has its own special functions. Although with the passage of time his viewpoints have undergone some changes, the establishment of the Islamic system based on the Guardianship of Jurisprudent in fact deepened the idea and shed light on its various aspects.The present paper focuses on the viewpoints of Imam Khomeini about the principles of legitimacy of Islamic government; role of the people in its formation, form of the government based on guardianship of jurisprudent and the traditional and rational reasons for the necessity of guardianship of jurisprudent during the era of occultation. Also the characteristics, prerogatives and limitations of the ruling jurisprudent as well as his succession are discussed from the viewpoint of the first Shia jurisprudent, Imam Khomeini, who established the guardianship of jurisprudent.

Imam Khomeini is a Sadrai philosopher who taught transcendental philosophy for more than twenty years and also was the father of one of the greatest revolutions of the world. The present paper is an attempt to demonstrate that Imam Khomeini had accepted trans-essential movement, which was put forth by transcendental philosophy. Imam Khomeini founded his anthropology on this notion. The reflection of this transcendental philosophy can be seen in the classification of politics into the divine and diabolic and also in his analysis of the Iranian and international politics. Hence, it may be concluded that transcendental philosophy is the intellectual and cultural support and backing of the Islamic Revolution. Therefore it can be used as a framework for the analysis of the Islamic Revolution.