Matin research journal
Year:2017 | Volume:18 | Issue:73 |Papers Count:7

Consultation in management of affairs which is recommended by rational people, means enjoying the viewpoints of others in taking a decision that is closer to an appropriate one. There is no doubt that consultation is useful, but whether consultation is obligatory for the Islamic ruler who has religious and legal prerogatives is under investigation.The advocates and opponents of the necessity of consultation have relied on textual (the Book and Tradition) and non-textual reasons to support their arguments. The present paper is an attempt to study the rational reasons for the necessity of consultation in governmental decision-making. The findings of this paper indicate that the ruler is bound to follow the viewpoints of the advisors after consultation when their viewpoints qualitatively and quantitatively override his own viewpoints. This is a different understanding of the Holy Quran’s verse on consultation. Consultation in the government system is in contrast with religious dictatorship, referred to by Allamah Naini.

Given Iran’s today economic conditions and change in the prices and devaluation of national currency, it is difficult to have transaction without taking into consideration a penalty for delay in payment of time-bound deals. At the same time, ambiguity about contradiction of this rule with the Sharia has led to suggestion of various stances by legal authorities to the extent that some maintain that penalty for late payment of cash is against the Sharia. Hence, the significance of this issue becomes more important from different perspectives. The present article is an attempt to find out whether the nature of penalty for late payment of cash is different from payment based on the current value of currency and calculation of the inflation rate, or, it is the same. Or, whether the collateral or guarantee fund is a kind of civil penalty for violation of the commitment? Or, whether this collateral or guarantee fund is a kind of penalty compensation for the damage inflicted by the committed person because of violation of his/her commitment?

Relying on human normative knowledge to develop and understand jurisprudential concepts is one of the helpful methods in jurisprudence and its dynamism. Attention to rational knowledge of the norms and social understanding of the texts is a very necessary method. Jurisprudents and lawyers should consider norm as a referee for inference and legislation as well as religious speeches. The refereeing of norm is not merely confined to realization of real referent, rather it also has an eye on the legislating of decrees and accredits the newly emerged issues. Norm has conventional instrument at its disposal. Since verbal language of the holy Sharia is like the verbal language of the rational people’s norm, the subject of the decree is understood by the norm with regard to its concept and referent while the decree to transform the subject and its related elements is somehow a function of human norm, which is known as normative transformation and tries to organize and consolidate the society and preserve understanding and compromise among them. There are some clear examples in Imam Khomeini’s fatwas, which indicate a kind of new system in approach to jurisprudence and jurisprudential inference as well as paying attention to normative knowledge. However, the turn of normative and social understanding of the text and jurisprudential reason begins when the verbal understanding of the text ends. A jurisprudent in the first place determines the verbal message of the text and then loads cognition, normative and social understanding on it.

Marriage is a sacred bound that is materialized through marriage contract and entails some rights. Since marriage is related to religion and ethic, with the change in viewpoints about human beings and their essential dignity, marriage cannot be merely considered a simple framework for body relief. Hence, it is permissible to incorporate any lawful condition in the marriage contract on mutual consent of the would-be spouses. Therefore, there are different viewpoints by jurisprudents about the following issue: Can the would-be wife give her consent to marriage on the condition of refrainment from sexual resignation to her would-be husband (which is called lack of tamkin)? The Arabic word tamkin in jurisprudence refers to the canonically obligatory sexual resignation of woman to her husband (except during menstruation, pilgrimage to Holy Mecca, illness of wife or husband or any particular condition of either or of the physical environment in a given Muslim society that reasonably disallows intercourse). Some jurisprudents maintain that incorporation of this condition in marriage contract is lawful, while others argue that any condition violating sexual resignation of wife with her husband’s demand for intercourse is unlawful. These differences of opinion stem from various understandings of requirements of marriage contract and its dependence on wife’s resignation with husband’s demand for intercourse. It seems that tamkin is not a requirement of the essence of marriage contract, but the requirement of relaxation of contract. Given the fact that the lawgiver is silent in this regard, attempts have been made in the present paper to assess the jurisprudential viewpoints of Islamic schools of thought and those of lawyers and also study this condition based on Imam Khomeini’s approach and explanation of his reasons as well as relying on reasons given in the Book and Tradition. The marriage contract can be relaxed if wife avoids to allow penal insertion by her husband without any excuse. In the light of temporal variables and intervention of the notion of time and space in ijtihad (individual inference) as well as based on rational exigencies, this paper argues that the husband’s right regarding wife’ resignation with sexual intercourse is withdrawn if the two parties to marriage agree in their marriage contract to this effect.

Islam has stipulated sublime goals for human beings to achieve happiness and felicity. In this regard, in order to safeguard the exigencies of the Ummah, promote justice and social security as well as safeguard the system and values, Islam has stipulated some methods, one of which is confession which is justified under certain conditions without which confession is invalid. Attempts have been made in this paper to define the basic concepts and aspects of confession in safeguarding the exigencies of the society and also to find out the role of promotion of ethics and building the culture of confession in the society to prevent the violation of people’s rights and facilitate the function of judiciary through confession instead of making lots of efforts to collect evidence, circumstantial evidences, guesses and speculations. Confession is important because it has been accepted by all societies and has many impacts, including the conclusion of judicial cases, retrieval of human rights, safeguarding the exigencies of the society, and saving time and costs in judicial procedures. If through proper culture-building the necessary grounds are prepared for confession in the society, its widespread impacts will greatly help the judicial system.

Tolerance in political jargon means toleration and acceptance of the other as well as acceptance of unacceptable issues and a kind of lenience and lack of confrontation with the viewpoints and beliefs of individuals and socio-political schools of thought. This approach is philosophically a rational issue, for it is based on a perception of priorities and self-restraint. From intra-religious perspective, it is an ethical virtue, whose aim is self-restraint and sublimation in individual field and preparation of a suitable ground for the growth of different individuals in the society. In this approach, tolerance and lenience do not stem from indifference or self-weakness, rather it is a rational behavior which leads to actualization of humanity of man and also realization of an ideal human society. Hence, acquisition of this attribute in individual field as well as its proper and rational implementation in civil society requires understanding of its limits, expanses and conditions. In the political and social field, Western thinkers have extensive discussions in support or rejection of tolerance. They maintain that the essence of the idea of tolerance has emerged from the intra-religious arguments and tries to defend religious tolerance. The present article is an attempt to review the ideas of Western thinkers as well as the history of tolerance and then the factors, principles, necessity and impacts of tolerance in sublimation of individual and society are discussed from the viewpoint of Imam Khomeini.

In Imam Khomeini’s viewpoint, university has two main functions: one, upbringing and reforming human beings, and second, raising scientists and experts, while both functions should go hand in hand. While, under suitable conditions university can be a suitable ground and an opportunity for progress and sublimation of the country, it can turn into a threat for the dignity and independence as well as the health of the culture of a society if it does not enjoy appropriate condition. Given the significance of this issue, the improvement of the university environment must be taken very seriously. Attempts have been made in the present study, to collect Imam Khomeini’s viewpoints (speeches and thoughts) about the realization of Islamicization of universities that will be helpful for the academics and policymakers in formulating the vision of Cultural Revolution and development of universities.