جستجوی مقالات مرتبط با کلیدواژه « کشف اسرار » در نشریات گروه « علوم انسانی »

The valayat-e faqih theory holds significant political weight as a cornerstone of Imam Khomeini's ideology concerning the governance of Islamic society during Imam Masoom's (AS) absence. Furthermore, he stands as the sole jurist who successfully established an Islamic government grounded in this theory, furnishing it with an impartial appearance, thus providing the initial instance of jurist dominion over society. The primary inquiry of this article pertains to whether Imam Khomeini's political ideology underwent any transformation over the extensive period spanning from the 1950s to the Islamic Revolution and his tenure as the leader of the Islamic Republic. To answer this question, the content of Imam Khomeini's two books “Keshf Asrar” and “Valayat–e Faqih” has been scrutinized and analyzed using the descriptive-analytical method. The research hypothesis posits that in both of the aforementioned books, Imam Khomeini formulated the theory of velayat-e faqih. Furthermore, in both texts, he affirms imprtial Mujtahid as the complete successor of Imam Masoom during the era of occultation. Hence, despite the fact that Imam Khomeini articulated distinct facets of his political philosophy at various junctures in accordance with the circumstances of the time and location—two fundamental components of ijtihad, in his estimation—the structure of his political philosophy has remained unchanged since the 1950s until his demise. The conceptual underpinning that drives Imam Khomeini's ideas in both volumes is the Shi'ite perspective on the proper conduct of adherents in the presence of an oppressive monarch. The foundational tenet of this school is the rejection of collaboration with an oppressive sovereign, barring specific circumstances that authorize such cooperation. This foundation can elucidate the political ideology and conduct of Imam Khomeini during his various political eras, including the intensity and feebleness of his opposition to the Pahlavi regime.

This article tries to provide an alternative theoretical framework for managing intelligence organizations and their role in national security by examining the challenges of the information age on intelligence organizations. Criticizing the traditional pattern of intelligence organizations based on the three pillars of "secret disclosure", "producer-customer relationship between information and policy" and "intelligence reporting", the author argues that the continuation of the traditional pattern in the information age and globalization cannot meet the expectations of statesmen for the effective role of intelligence agencies in national security. By presenting an alternative theoretical framework called the "Intelligence weapon", the author argues that the units and theorems of this theory about the role and function of intelligence organizations are appropriate to the age of globalization and through the production of intelligence power can Achieve national security. Instead of seeing Intelligence as an institution for discovering secrets, this theory introduces it as a weapon for covert warfare.

One of the most controversial issues about the political thought of the founder of the Islamic Republic is the difference between his political thought in the 20s and 30s with 40s AH onwards. Especially in the two books of "Kashf e Asrar", that he believes in a kind of supervision of the Faqih over the political structure and in the book "Velayat-e-Faqih", that he proves the necessity of an Islamic government led by a Fqih. Based on this, an important question arises. Should we not follow the idea of the Islamic government in the book " Kashf e Asrar " in the sense explained in the book "Velayat-e-Faqih"? Many researchers have answered this question in the affirmative from different perspectives. But the findings of the present study, which are mainly based on the study of theoretical and historical contexts, show that, in fact, it has not occurred a fundamental change in the political thought of Ayatollah Khomeini and the idea of Islamic government, which is explained in the book "Velayat-e-Faqih", can also be found in the book " Kashf e Asrar ", of course not explicitly. This lack of explicitness has been mainly due to historical, political and religious reasons.

One of the issues surrounding Imam Khomeini's political thought, and in particular the theory of Velayat-e faqih, is to examine the changes or changes that have occurred in this thought from the beginning to the end of their intellectual life. The reason for entering this discussion is the phrase from the discovery of his secrets, whose appearance is different from their other views. In this essay, the principles of Velayat-e faqih's theory and its principle are cemented and analyzed by referring to Imam Khomeini's works and statements separately.
The result of this research is the lack of a difference in the principle of theory with all its foundations.
The result of this research is the lack of a difference in the principle of theory with all its foundations. The greatest difference, which can be seen mainly between the discovery of secrets and other resources and the function of the Imam, is twofold; one is an outline of the expression of this thought in earlier and later sources, and the structure and systematization, and in other words, the method of exercising jurisprudence It is fully implemented in the stage of its implementation and its objectification in the context of society.dr ebrahim kalantari

The main claim of this paper is that Imam Khomeini has a philosophical base in the Kashfe Asrar and has answered the questions posed by the author of the Thousand-Year-Old Secrets Book based on his philosophy. The philosophical basis discussed in the present article is the way in which the soul and body communicate with the transcendental wisdom that Imam Khomeini has addressed in his philosophical works. By virtue of this rule, the soul, in spite of determination, prevails and depends on itself. Each soul belongs to a specific body and can not be transmitted to another body. This connection has been generalized in the thought of Imam Khomeini to the relationship between Sharia and politics. Politics needs sharia and sharia also needs politics. Sharia must come from the heart of politics, society. Based on this, one can explain why Imam Khomeini, in spite of knowing the governments of the time of absence, advocates cooperation with the existing government? Why does he believe in Islamic government? Why does it believe that people should act to establish an Islamic state? But perhaps one of the most important benefits of examining the philosophical foundations of Imam Khomeini during the twenties of the twenties is that his practical and theoretical positions are analyzed not only on the basis of the political, social and intellectual dominant position, but also from his intellectual foundations. In the present article, the author does not reject the role of political and social factors in the political positions of Muslim scholars, but believes that ignoring the philosophical and intellectual foundations of these scholars and focusing all attention on historical and colonial developments is a comprehensive and It will not provide fundamentally, he analyzes the positions of Imam Khomeini in the discovery of secrets based on his philosophical foundations.

The theory of the guardianship of the Muslim jurist constitutes an important element in Imam Khomeini’s political thought in relation to the leadership of the Islamic community at the time of Occultation. In addition, Imam Khomeini is the only Muslim jurist who succeeded to form an Islamic government on the basis of this theory which can be said to be the first objective crystallization of a Muslim rule over the Islamic community. Some believe that, over time, Imam Khomeini’s thought on the subject in question has undergone some changes or has taken a developing course. The main question this article seeks to answer is that whether the theory of guardianship of the Muslim jurist has been a fixed or unchanging idea in the political thoughts of Imam Khomeini and that whether it has been a coherent and unified theory, not being evolved into a new discourse over time since it was developed by Imam Khomeini. To answer the above questions, the author, drawing upon the documentary-descriptive method, has looked at the two books Hokumat-e Islami [Islamic Government] and Kashf al-Asrar [Unveiling of the Mysteries], trying to show whether or not the theory of the guardianship of Muslim jurist has undergone changes or remained unchanged. The findings of this research work shows that as far as the theory of the guardianship of the Muslim jurist is concerned, there is no contradiction or discrepancy between these two books, though it seems that the way in which Imam Khomeini formulated the theory at issue in Kashf al-Asrar is not clear-cut, or rather, it is implicit, due to the circumstances of Iran in 1920s. That is why it is thought by some that Imam Khomeini has been in favor of the theory of the supervision, and not guardianship, of the Muslim jurist. This brings evidence to the fact that the theory at issue has been explained away and justified or interpreted differently under changing political circumstances. The same theory, however, has found its clear unambiguous expression in the book the Guardianship of the Muslim Jurist in 1348.