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The decrees passed by Khomeini regarding the Islamic governments extends to its judiciary as well. He considers those who have brought cases, valid or otherwise, to the judiciary to have presented themselves before judges that are for all intents and purposes illegitimate and false deities. He presents in support of this a narration of al Kulayni, the author of al Kafi and who has been given the honorary of Thiqat al Islam by them, i.e. the Shia. This narration is a pillar of Shia dogma with regards to the judiciary of the best of eras. A dogma perpetuated by Khomeini. Hereunder is a reproduction of the narration:
محمد بن يعقوب عن عمر بن حنظلة قال: سألت أبا عبد الله عن رجلين من أصحابنا بينها منازعة في دين أو میراث وتحاكما الى السلطان والى القضاة أيحل ذلك ؟؟ قال: من تحاكم اليهم في حق أو باطل فانما تحاكم الى الطاغوت وما يحكم له فانما يأخذه سحتا وان كان حقا ثابتا له لانه أخذه بحكم الطاغوت وما أمر الله الا ان نكفر به قال تعالى « يريدون أن يتحاكموا إلى الطاغوت وقد أمروا أن يكفروا به ، قلت كيف يصنعان؟ قال: ينظران من كان منكم ممن قد روى حديثنا ونظر في حلالنا وحرامنا وعرف احكامنا فليرضوا به حكما فاني قد جعلته عليكم حاكما
Muhammad ibn Ya’qub narrating from — ‘Amr ibn Hanzalah said, “I asked Abu ‘Abdullah regarding two men of our disposition who have a disagreement regarding inheritance or faith and they take their matter to the Sultan or the Judiciary. Is this permitted?”
He replied, “Whoever presents a matter for their consideration, valid or otherwise, are in fact presenting it for judgment to a false deity and an illegitimate judiciary. Further, in whoever’s favour the judgment is passed will be taking that which is impermissible, even though it may be his true right. This is because he has taken it based on the judgment of a false deity and Allah has commanded us to disbelieve in such. Allah says:
يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray.”
I asked, “What should they then do?”
He advised, “They should refer to one of you who has narrated our hadith and has knowledge of what is permissible and impermissible according to us; one who is aware of our laws. They should submit themselves to such a person’s decision as I have made such a man a judge for you.”
After citing this narration Khomeini reinforces his position by stating:
الامام عليه السلام نفسه ينهى عن الرجوع إلى السلاطين وقضاتهم ويعتبر الرجوع اليهم رجوعا إلى الطاغوت
The Imam ‘alayh al Salam prohibits referring matters to the Sultans and Judiciaries. He considers referring matters to them akin to referring matters to a false deity.
Khomeini also vilifies one of the judges of the Rightly Guided Khalifas, Qadi Shurayh. He states:
وكان شريح هذا قد شغل منصب القضاء قرابة خمسين عاما وكان متملقا لمعاوية يمدحه ويثني عليه ويقول فيه ما ليس له بأهل وكان موقفه هذا هدما لما بنته حكومة أمير المؤمنين
Shurayh had been a judge for close to fifty years. He was a sycophant who aspired close quarters to Muawiyah, praising him and saying things about him that he was not worthy of. This stance of his eroded the foundation laid by the Amir al Mu’minin.
NEXT⇒ Khomeini And The Nawasib
 He is Jafar ibn Muhammad al Sadiq rahimahu Llah (b. 80 A.H. d. 148 A.H). The Rawafid ascribe to him much of their nonsensical statements. When they saw al Jahiz the Mu’tazili authoring books for every group the Rawafid said to him, “Write a book for us.”
He replied, “I have no clue of your inclinations that I may conjure something up.”
They said, “Then show us something we may hold onto.”
He replied, “I have no clue of your inclinations, however, when you want to say something you believe in then attribute it to Jafar al Sadiq. That is what you have been doing when attributing to him.”
They held on this nonsense and whenever they wanted to introduce an innovation they attributed it to al Sayed al Sadiq. He is totally innocent of such fabrications. Refer to al Tabsir pg. 24.
 Surah Nisa: 60.
 Al Hukumah al Islamiyyah, pg. 74.