چکیده:
The author of this article attempts to reject the three relationships between ethics and politics, namely: the separation between ethics and politics; the originality of ethics and the subordination of politics; and the originality of politics and the subordination of ethics, in order to propose and examine another relationship titled 'the unity of ethics and politics.' He considers the distinction between the domains of ethics and politics as the underlying assumption of all three aforementioned views. Based on the fourth view, there is no more than one reality that is viewed from different perspectives. This view returns to the comprehensiveness of religion and human nature and their overlap. This article relates the issue of prosperity and adversity in reason and ignorance to the two historical currents of truth and falsehood in human life, and considers the matter of development or, better yet, the transcendence and degradation of humans and society to be dependent on the emergence of each of them. Finally, by briefly presenting the characteristics of an Islamic monotheistic society, it considers this society to be the stage of actualizing the rational-divine powers of humans. Understanding that ethics and politics are actually one returns to our understanding of religion and man.
خلاصه ماشینی:
Therefore, what is meant by "Islam is entirely politics" (Imam Khomeini, 1379, Vol. 1: 270) is that all aspects of religion are the guidance of mankind in all arenas of life; because involvement in politics is the duty of eminent individuals (ibid.
He considers the result of the teachings of the divine verses and the goal of all prophets and saints to be the awakening of humanity and making the heedless aware; he considers worldly purposes and goals to be animalistic, and the purpose of religious teachings to be the liberation of man from the realm of nature and the journey to the realm of Malakut (celestial) and Jabrut (divine power) (Imam Khomeini, 1382: 288).
Fourthly, and most importantly, is that the important purpose of the issuance of this noble hadiths and the divine purpose of expanding divine sciences, understanding scientific and philosophical points, and historical and literary aspects is not, and has never been, the goal; rather, its ultimate objective is to lighten the souls from the dark world of nature, to direct the spirits toward the unseen world, to sever the bird of the soul from the branches of the tree of this world, which is the origin of the shajarat al-khabitha (evil tree), and to make it fly toward the space of the holy realm and the assembly of intimacy, which is the spirit of the shajarat al-tayyiba (good tree); and this cannot be achieved except through the purification of intellects, the refinement of souls, the reform of states, and the sincerity of deeds" (Imam Khomeini, 1382: 7 - 8).
, Vol. 14: 31); 3- The ultimate goal of a monotheistic society is divine proximity and the divinization of man (Lak-zayi, 1386: 165); 4- The officials of this society must possess qualities such as knowledge, self-purification, piety, faith, and justice (Imam Khomeini, 1379, Vol. 3: 304); 5- A monotheistic society is against despotic and dictatorial systems and against worldly power-seeking (ibid.
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