List of Articles ولايت

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  1 - An Analytic Account of the Rules and Position of Kingship in Mirṣād al-‘Ibād based on Khosrawani Wisdom
  Somayeh  Assadi
  According to the teachings of Zoroastrianism and Ahuramazda, the position of kingship in ancient Iran enjoys two aspects of religiousness and leadership or wisdom and government, which were both granted to the king in the light of divine power (farr-e īzadī). In Illumin More

  According to the teachings of Zoroastrianism and Ahuramazda, the position of kingship in ancient Iran enjoys two aspects of religiousness and leadership or wisdom and government, which were both granted to the king in the light of divine power (farr-e īzadī). In Illuminationist philosophy, too, the light of all lights (al-nūr al-anwār), which illuminates all worlds, is the same khurneh in Avesta, which is referred to as farr (glory) in today’s Persian. In the light of farr, which is an īzadī and divine gift, the blessed person qualifies for the position of kingship. If any knowledgeable and just king deviated from the path of justice, he was deprived of this blessing and glory. Najm al-Dīn Rāzī’s view in Mirṣād al-‘ibād regarding the position of leaders and kings and their duties are very close to ancient Iranian thoughts, Zoroastrian teachings, and Khosrawani wisdom. He calls the king as God’s vicegerent on earth and, through assimilating the king to homā (a fabulous bird of good omen), he confirms God’s attention to this rank and position. Therefore, it can be said that what is called farr-e kiyānī (divine light) in Khosrawani wisdom and Illuminationist philosophy has appeared in Mirṣād al-‘ibād as divine power and heavenly confirmation. Accordingly, Rāzī refers to some specific features for kings which match those appearing in ancient religions and Khosrawani wisdom. The present study aimed to list the features of kings in Mirṣād al-‘ibād while considering the elements of kingship in ancient schools of philosophy, particularly Khosrawani wisdom, and then explain the similarities and differences between the thoughts of Najm al-Dīn Rāzī and the basic principles of Khosrawani wisdom regarding the necessary qualities and features of a king. The findings of the study demonstrate that, given the place of his own gnostic interpretation and the Illuminationist and Zahirite meaning of Khosrawani wisdom, Rāzī considered kingship to be the same as divine guardianship and the philosophical concept of “king philosopher” or, in other words, a wayfarer who has attained God and is now at the stage of “for the created through the Truth”. This individual is a “particular king” who has been granted the position of “people’s king” or the authority to rule people in the light of such characteristics. Manuscript profile
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  2 - Hakim Sahba’s Innovative Interpretation of Ibn Arabi’s View of the Seal of Sainthood
  Hossein  Kalbasi Ashtari
  There are some disagreements among the commentators of Ibn Arabi’s works regarding his idea of the seal of saints, and various interpretations have been put forward in this respect. The reason for this variety is that he has introduced different people as the seal of sa More

  There are some disagreements among the commentators of Ibn Arabi’s works regarding his idea of the seal of saints, and various interpretations have been put forward in this respect. The reason for this variety is that he has introduced different people as the seal of sainthood. Among his commentators, only Aqa Mohammad Reza Ghomshei (known as Hakim Sahba, 1234-1306 AH), the theologian philosopher, has succeeded in presenting a reading of Ibn Arabi’s idea of the problem of the seal of sainthood based on an innovative interpretive plan while using a new way of expressing the problem. This interpretation clearly reveals who and what the seal of sainthood is. Hakim Sahba believes that Ibn Arabi considered various applications for the seal of sainthood, and wherever he introduced a specific person as the seal of sainthood, he had a particular application in mind. In Hakim Sahba’s view, Ibn Arabi considered two applications for the seal of sainthood and divided each into two types which are against each other. In the first application, he divided sainthood into absolute and limited ones, and in the second application into general and particular ones. Then he introduced a seal of sainthood for each of these types. By limited, he meant being limited to a name and a limit and, by absolute, he meant being free from any kind of limitation so that the saint would be inclusive of all names, attributes, and essential epiphanies. General sainthood is for all believers; however, particular sainthood is exclusively for Prophet Muhammed (s) and his heirs. Manuscript profile
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  3 - Mullā Ṣadrā’s View of the Potentials originating in Man’s Rational Immateriality: Factors and Obstacles
  Najimeh Mansouri Furugh al-Sadat  Rahimpoor Jafar  Shanazari
  In Mullā Ṣadrā’s view, the soul can attain some kinds of immateriality, which can lead to the development of specific features and capabilities for human beings. The present study investigates Mullā Ṣadrā’s analysis of the quality of the soul’s attainment of different l More

  In Mullā Ṣadrā’s view, the soul can attain some kinds of immateriality, which can lead to the development of specific features and capabilities for human beings. The present study investigates Mullā Ṣadrā’s analysis of the quality of the soul’s attainment of different levels of rational immateriality, the influential factors in this process, the existing obstacles there, and the characteristics created through this immateriality in worldly life. Upon the rational faculty’s reaching its habitual stage, the soul arrives at the borderline of rational immateriality, and utmost immateriality is gained at the level of acquired reason. The reinforcement of practical intellect, love, and prayer are among the factors affecting man’s reaching the different levels of rational immateriality. However, there are some obstacles to this process such as yielding to whims, committing sins, imitating others, and loving the world. At its lowest level, rational immateriality creates speech in human beings and makes it possible for them to distinguish between the good and evil. Through the promotion of the level of immateriality, man can consciously try to begin their journey toward God and, at the highest level, they become qualified for the station of guardianship. Given Mullā Ṣadrā’s idea of the quality of the rational immateriality of the soul, the philosophical explanation of some of the duties of the Prophet(ṣ), such as receiving revelation and developing certainty about its legitimacy, becomes possible. Manuscript profile
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  4 - Editor's Note
  S. Mohammad Khamenei
  روز دوازدهم آذرماه امسال چهل و دومين سالگرد تأسيس مجلس خبرگان اول قانون اساسي و تصويب قانون اساسي سرافراز و باشكوه جمهوري اسلامي، پس از انقلاب سال 1357 ميباشد. انقلاب اسلامي ايران با قانون اساسي خود ميخواست نظامي نوين و انساني را در دنيا عرضه كند و قامت بالابلند اسلام س More

  روز دوازدهم آذرماه امسال چهل و دومين سالگرد تأسيس مجلس خبرگان اول قانون اساسي و تصويب قانون اساسي سرافراز و باشكوه جمهوري اسلامي، پس از انقلاب سال 1357 ميباشد. انقلاب اسلامي ايران با قانون اساسي خود ميخواست نظامي نوين و انساني را در دنيا عرضه كند و قامت بالابلند اسلام سياسي و اجتماعي و تمدن حقيقي را به رخ حكومتهاي متمدن‌نما بكشاند، و راه علاج مستضعفين جهان و ايران و رهايي بردگان طاغوتان و شاهان را به آنان نشان دهد. در اصول اين قانون اساسي، نظامي طراحي شده كه بر اساس اعتقاد به توحيد و نبوت و معاد و اسلامي اجتهادي و منطقي ـ نه اسطوره‌يي ـ بنا شود و اهدافي پيشبيني كرده بود كه نقاط مهمي از شأن انساني انسان، يعني كرامت ذاتي و آزادي خدادادي او، هدف اصلي باشد و مديران آينده اين نظام سعي تمام در ايجاد زمينة رشد فضايل اخلاقي ـ همانند اخلاق قرآني ـ و طرد استعمار و بهره‌كشيهاي نظام طاغوتي (ليبرال‌نما و دموكراتيك) داشته باشند و در رفع تبعيض و اجراي عدالت و تأمين حقوق مردم بكوشند و با بالا بردن آگاهي و بينايي و منطق مردم، آنها را به پاسداري آزادي و حقوق ديگر انساني خود وادار كنند. نه در هيچ كشور و ملت و نه در هيچ قانون اساسي كه در جهان امروز هست، قانون و نظامي اينچنين عالي و انساني نوشته نشده است. در اين نظام، حكومت و مديريت و ولايت بر مردم، حق كساني است كه با تقوا و پرهيزكار و بدنبال مصلحت و منافع مردم باشند نه منافع خود، و قدرت را از خدا و مردم بدانند (حكومت الهي)، و هرگاه قدرت آنان را فريب داد، بدست خبرگان در كمين، از مقام خود عزل شوند. انتخاب ولي و رهبر نه بحكم زور و تزوير كه بايد بدست خبرگان وارسته و با مراجعه به رأي مردم (جمهوريت) و حكومت مردمي باشد؛ بدين ترتيب، حكم و قانون واقعي از آنِ خدا و گزينش لايق اين حكومت الهي، حق و وظيفة خود مردم است. حكومت بر بندگان خدا، حق خداست؛ نه ارثي است و نه حزبي و استعماري يا باختيار بيگانگان، از اينرو انتخاب مجلس و دولت به رأي و انتخاب خود مردم واگذار شده تا جمهوريت عملي شود. شايد اتفاقي نباشد كه همين روز (12‌ آذر) در تقويم ما روز معلولين هم تعيين شده است! گرچه منظور جامعة معلولين جهادي سرفراز ما است، اما چه ميشود كرد كه دسته‌يي از مردم دچار معلوليت ذاتي و فكري هستند و متأسفانه اختيار اين نظام الهي فرازمند بدست انتخاب عده‌يي از همين معلولين سياسي و فكري افتاده است و ديديم كه ـ ‌بجز يكي دو مورد ـ بر اثر شعور كوتاه و فرهنگ انتخاباتي بد اكثريت، انتخاب روِساي قواي مجريه و نمايندگان مجلس شوراي اسلامي غلط و پر اشتباه بود و صراط مستقيم اين نظام از خط ولايت زاويه گرفت. تحت تأثير قدرت‌طلبي منجر به خيانت و وابستگي به بيگانگان برخي مسئولين، قواي اصلي اين نظام از جاده منحرف شد تا بحّدي كه گاهي مجلس و دولتها، نه بسود نظام بلكه بكام دشمن عمل كردند و به بنيان نظام آسيب وارد آوردند و از جهت اقتصادي و مالي و رفاهي و فرهنگي و اعتقادي، صدمات بسيار به همين مردم در واقع شريف و ناآگاه زدند. شگفت آنكه دشمن و برخي نادانان يا مغرضان، اين آسيبها را به اصل نظام ميبندند و شماتت يا شكوه ميكنند. راه درست آنست‌ كه هر ساله يكبار ديگر در سالگرد تدوين قانون اساسي، مردم و صدا و سيما دور هم بنشينند و براي بازگشت وضع موجود اندوهبار كنوني به روزگاري كه شأن مناسب مقام انسان باشد، چاره بينديشند و آرزو و اهداف و تلاشهاي تدوين‌كنندگان قانون را عملي سازند. Manuscript profile