Ethics has a [special] place in Imam Khomeini's way of thinking

Ethics has a [special] place in Imam Khomeini's way of thinking

In the heart of Imam Khomeini's way of thinking, ethics has a [special] place, and in fact, all areas of knowledge revolve around this pivot.

In the heart of Imām Khomeini's way of thinking, ethics has a [special] place, and in fact, all areas of knowledge revolve around this pivot. According to his view, by citing a hadīth (Prophetic tradition) from the Messenger of God (s) , all kinds of knowledge can be placed in three general categories. It is because the human being possesses three existential presences and three types of world: one, external and sensory; another, the allegorical world; the third, the intellectual one.

Social science, juristic precepts and transactions are examples of the first category while rational sciences are instances of the third type. Yet, what is related and complementary to the second type is called ethics. If man wants to go beyond logic and the law of instincts, then he needs ethics in its broad sense. Ethics in this context cannot be confined to merely a number of ethical rules; instead, it is in fact a knowledge which searches for the deepest recesses of man’s existence, and which cures him.

This ethics is, indeed, a sort of theoretical and practical anthropology. It is awareness of fixed principles and their application. It is owing to this that this knowledge can be considered as the noblest one and the raison d’être of the prophets’(s)  summons.

The Messenger of God’s (s) sayings were a manifestation of such kind of ethics which he made known as the purpose of his mission. In this sense, man can be needless of many types of knowledge; yet, he cannot consider himself needless of ethics since this knowledge is the capital asset of felicities in both worlds:
 
The purpose and result of the summons of the Seal of the Prophets (s) is the perfection of morality. In the noble traditions, both that are brief and those which are elaborate, moral excellences have been given more importance than anything else after doctrinal teachings [ma‘ārif]… And their importance is greater than what we are capable of explaining adequately, but that which we know for certain is that the asset of the everlasting life of the hereafter and the capital asset of the life of that abode is the acquisition of noble dispositions and the possession of moral excellences.

The paradise which is given to man for the sake of moral excellence is the paradise of Attributes, incomparable to the physical paradise of Act.

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