پژوهشنامه متین
پیاپی 54 (بهار 1391)

Muslim scholars have followed three approaches to ethics: philosophical, traditionalist and mystical. Imam Khomeini created a comprehensive approach by combining the said three approaches. For instance, his innovative approach is clear in his approach to the virtue of patience. Attempts have been made in the present paper to comparatively study Imam Khomeini’s approach with those of Khawaja Abdullah Ansari, Khawajah Nasiruddin Tusi and Izzuddin Mahmoud Kashani. There are some similarities between their viewpoints about ethics and patience. Imam Khomeini considers the Quran and tradition as the base. In the first place, he offers a philosophical interpretation and then a mystical one.

One of the most important objectives of the Islamic government is vindication of rights of those who are entitled to them, rejection of wrong and wrongdoers, and finally implementation of divine commandments and rules in arbitration and judgment, which is called juridical justice. This can be achieved only by an independent, justice-based, powerful, firm and decisive judicial system. Hence the judicial system should be designed in a manner that the lives, status and properties of the people are protected by the law and in judicial practices. Judgment in an Islamic society should be based on the teachings of the holy Quran and the precept of the infallibles, particularly that of Imam Ali(AS). Hence, Imam Khomeini’s viewpoints about characteristics of juridical justice, based on practical precept of the Infallibles, are very necessary for the Islamic society. Since the judicial procedure has more to do with the form not the content and currently judicial systems and procedures often copy each other and are constantly changing, it is necessary to study just judicial procedures in Islamic judicial system and introduce the characteristics of Islamic judicial procedure.

There is no unanimity among the jurisprudents about the rule of draw. Literary, the word draw means pulling one share or chance out of many and the criteria for its correctness is lack of knowledge about the drawn share. There are two Quranic verses, many traditions and the precept of the learned and the reason itself proving the correctness of draw in Islam. There is unanimity among the Imamya jurisprudents on the rule of draw. The cause of recourse to the rule of draw is absolute ignorance and lack of solution. The rule of draw has been envisaged in the civil law, penal code and the Constitution of the Islamic Republic of Iran. Through elaboration of the rule of draw in Imam Khomeini’s viewpoint, this rule can find its proper place in the judicial procedures of the Islamic Republic of Iran. But a study of the application of this rule in practice shows that it is still isolated and has not found its proper place in the judicial procedure of Iran.

Human being is a complicated being who can travel to all stages of creation due to his different faculties. He can travel upward and even go ahead of the angels, or can have a downward journey and remain entangled on the earth and become even lower than any beast. Thus human beings appear before the court of the Lord on the day of judgment as virtues or wrongdoer. In this dangerous path, the ultimate goal of man is felicity, which is proximity to God for the public and annihilation in Allah for the wayfarers. God has sent some teachers for human beings to guide them in this regard: internal guide or reason and external guide of prophets. Imam Khomeini, as a teacher of ethics, has discussed the role of reason and prophets in guiding human beings. The present paper is an attempt to study the internal and external guides in viewpoint of Imam Khomeini.

The significance of investigation of limits of obedience to a jurisprudence is a clear matter. Hence, the perimeters of obedience to a jurisprudence is more limited than those to an Imam. Therefore, it is necessary to study the limits of obedience to an Imam as well. There is no book on this issue. But one can discern the viewpoints of the jurisprudents through their fatwas. But great religious authorities who have written a book on the Guardianship of Jurisprudent, have not written an independent treatise on the issue. They have discussed the referents of guardianship of jurisprudent including guardianship of fatwa, justice, public affairs and day-to-day affairs, but they have not either discussed the necessity of obedience or have just alluded to it. The main hypothesis of the present paper is that although the principle of obedience to the Imam and jurisprudent is definite in viewpoint of the jurisprudents, the reasons for general guardianship which are their argument regarding the jurisprudent, does not denote the necessity of obedience. The viewpoints of the author of Jawaher and those of some other jurisprudents refer to this point. It is possible to set its limit by relying on the reason.

The present paper is an attempt to study the following issues: Imam Khomeini’s approach to west-oriented discourse; and his alternative to this discourse. In fact, the west-oriented discourse (including the liberal and socialist ones in Iran) is under the influence of modernity. Imam Khomeini deconstructs the west-oriented discourse and at a higher level deconstructs the western discourse and its concepts and meanings. At a time when none of the modernity discourses was able to solve the problems of the Iranian society, Imam Khomeini by deconstructing the west-oriented discourse offered a new reading of the universe, man and religion, which offers a discourse that is neither influenced by western modernity nor relativism nor postmodern nihilism nor is it traditionalist or nostalgic. This discourse which stems from Islamic-Iranian context presents the anxious and depressed man of modern day with a sublime goal by emphasizing on knowledge of God and perfect man which were ignored in the Western discourse. Imam Khomeini put an end to the dualities within the western discourse including the confrontation of religion and science, rule of people and rule of God, Iran and Islam, reason and revelation and so on. His discourse, through redefinition of the relations between universe, man and religion, created a discourse that could guarantee man’s felicity.

The divine names and attributes through manifestations and embodiments of the divine essence are perpetually engaged in creation and demonstration of the appearances and beings of the world of blessing. What is evident is that the Lord would not show Himself without veil. Hence the world other than Him finds a solution to the world of possibilities in the workshop of the names and attributes. Therefore, in this regard, the knowledge of Names, which is exclusive to Islamic mysticism, becomes very important in mystical studies. The present paper is an attempt to study the nature of the divine names and attributes in the field of theoretical mysticism in Islam, particularly in the viewpoints of Muslim mystics, with special reference to Imam Khomeini’s viewpoints. Attempts have been made to study the following issues: nature of the names and attributes, their status in mysticism, and the modality of interpretation of relationship between the truth and the world of creation in the hermeneutical approach in.