چو آن جامهﻫﺎ را بپوشيد شاه به زمزم همى توبه كرد از گناه يكى...

چو آن جامهﻫﺎ را بپوشيد شاه به زمزم همى توبه كرد از گناه يكى چادر نو به سر دركشيد بدان تا رخ جانستان را نديد بشد مهر هرمزد، خنجر به دست در خانه پادشا را ببست سبک رفت و جامه از او دركشيد جگرگاه شاه جهان بردريد He gave him a sharp dagger that shines like water, And he was hastily directed to kill. When the wicked person approached the king, He saw him devoted to God. When Khosrow saw him, tears flew on his cheek; When the king wore those garments and repented from his sins.

A new chador he covered himself with So as not to see his murderous face. Mehr Hormozd took hold of a dagger And closed the door of the king’s house. He promptly approached the king and took away the chador from his head And opened the king’s belly. [335] This patricide does not end here. As a precautionary measure, fifteen other sons of Khusrū who are imprisoned are also butchered.

چو آگاهى آمد به بازار و راه كه خسرو برانﮔﻭنه برشد تباه همه بدگمانان به زندان شدند به ايوان آن مستمندان شدند گرامى ده وپنج فرزند بود به ايوان شاه آنک در بند بود به زندان بكشتندشان بيگناه بدانگه که برگشته شد، بخت شاه When the people of the street and market understood How Khosrow became corrupted, All the wicked were imprisoned While the indigent were in the veranda. All the fifteen noble sons (of Khosrow) Were imprisoned in the castle.

They were innocently murdered in prison As the king’s fortune returned. [336] Shīraveyeh, too, did not remain unpunished for this patricide [and fratricide] for he was also murdered by others. Well, the story of politics from this perspective is a tragic one and replete with patricides, fratricides and filicides. If politics is such, what will its relation to ethics be? Is it possible to build a bridge between the two?

This question has occupied and challenged the minds of thinkers for the past two thousand years. Some believe that politics is a mixture of fraudulence and violence, and, as such, it cannot be rid of its abominations. This is while others do assert that politics can be ethical. But we are after finding out the place of politics in the ideological system of Imām Khomeinī and what connection it could have with ethics.

In a bid to answer this question, we have no alternative but to discuss first the fundamental views on the subject under consideration. Then, we will examine the viewpoint of the Imām in this context.