نشریه علوم سیاسی
سال هفدهم شماره 2 (پیاپی 66، تابستان 1393)

Government as a sociological and a cooperative phenomenon takes in the relationship of commanders and obedients. In religious view، the two parts of this relationship are of determined rights and assignments. Up to now، it has been deeply concentrated on the rights of commanders and the duties of people، and conversely it has been ignored the rights of people and rulers’ responsibilities. In view of Holy Quran، government is of common affairs and people as rulers are shared with it. Accordingly، the government is regarded legitimate provided that the contribution of people in the process of political decision making is guaranteed، if not it is deemed to be illegitimate. In line with the approval of the hypothesis through the model of Qur’anic and ideal community in which people are mature، literate، prudent، equal and not classified، and they live through the cooperation، co- assistance and public Wilayat، it has been endeavored to discuss the responsibility making political right of religious government and commanders by taking advantage of seven principles، theories and concentrating on the verse of Showra-consultation- within the chapter of Aal e- Emran. It is concluded that the present democratic governments، in which the active cooperation of people in the political domain has been facilitated، are considered more legitimate than the other ones، in which there is the least ground towards taking the political rights of people، and any kind of agreement with the guarantee of political right of people concerning the more possible contribution of them in the process of decision making is legally and legitimately required on behalf of the governor.

Foundation of the religious government and emphasis on the consideration of principles of religion in society has been presented following the variety of interpretations on the political order in the Shiite jurisprudence. Theses interpretations having been stated in diverse eras could be evaluated according to three fundamental models some of which refer to the presence of infallible Imam with regard to the order of prophesy and Imamate and the others are recommended in the absence of Infallible including two different interpretations concerning the democratic order as well as the order of religious democracy. Although all these interpretations are documentable via the jurisprudential principles and instructions، they are distinguished by the issues like “the presence or absence of Imam”، “the disparity of jurisprudential approach”، “the likelihood of realization of a favorable approach in favor of the religious government”، as well as “the needs and conditions of society”. These interpretations having judged in a particular way and different from the government are in need of the differentiation of people’s political contribution in society. In the order of prophecy and Wilayat، the political contribution is of acceptable approach، nevertheless، the structure of society and the present government in time of Imam relies on the dominance of the political contribution of elites over the political contribution of masses. In the democratic interpretation from government having been stated in the political jurisprudence of constitutionalism، a huge atmosphere of political contribution comes into views of the masses. Although، the constitutionalism interpretation is of relative favoritism compared with the order of monarchy، it is not considered the final order of Shi’ah. Thus، the contributed approaches of this political order are considerable in this very level. On these conditions، the order of Wilayat e- Faqih with the interpretation of religious democracy as well as the motive and favoritism is of extensive contributive approaches in favor of the mass of people as well as elites and the present capacities in this interpretation provides a vast ground of political contribution before the mass of people and elites. Accordingly، the governments in line with their efficacies can take the advantage of majority of people’s contribution and elites in relation to the supervision of society’s affairs.

The constructing elements of power are deemed to be of the highest significance in the conceptual analysis of power. The question of the present article would be connected to the analysis of leading components of power in view of holy Quran. The grounds، the obedient as well as the objective are regarded as the components of power. The method of analysis of the article would be on the basis of topic-based interpretation through the interrogative or non- Qur’anic approach of Shahid Sadr. In view of Holy Quran، the grounds and objective of power is divided into the favorable and unfavorable kinds and each one holds some properties. The grounds of favorable power are the prophets، Imams as well as the virtuous men while the leaders of disbelievers، affluents، and rioters are deemed to be the unfavorable power. In view of Holy Quran، the obedient of power under the influence of right and mission would be of help towards the shaping of a bilateral relationship between the grounds of power and its obedient. The servitude، happiness، justice، and security are considered to be the objectives of favorable power. While، the unfavorable power، in view of Holy Quran، follows the objectives like hegemony and tyranny، perseverance of profit- based power.

International institutions presented an acceptable leading in the answer to the unfavorable conditions present in the developing societies. This model is mostly relied on the social engineering rather than the technical one. The models of social engineering put emphasis on the citizen- centered approaches and consider the citizens or the civil society to be responsible for some parts of the governing. In the new models، the way of cooperation of government and citizens is of the highest significance and the governments are not regarded the main actors; moreover، a variety of groups such as the government، civil institutions and citizens are shared with governing. Consequently، a fine governing model as a favorable managing pattern was shaped on these conditions. Since the developers of this model consider the administration of it in accordance with the grounds and the conditions of ecosystem in each of the changing societies، this writing is seeking to evaluate this model with the Iranian ecology througha nativist approach. Accordingly، it has been focused on two aspects: the religious cultural aspects as the most fundamental principle for the identity of Iranian community together with the ecological capacities towards the adjustment or non adjustment of this model in Iran. The studies reveal that the indexes and properties of a fine governing in the universal level are documentable through the religious instructions. However، these indexes are of differences in terms of meaning and consistency with the Islamic instructions. In terms of ecology، this model is supported through the legal capacities; yet the structural and functional constraints are on the way of its administration in the society of Iran.

The propagation of divine message is considered as one of the most significant missions of prophet and Imam. Besides، they have been given the other assignments such as ramification، Wilayat as well as guidance. In this article، it has been endeavored to investigate some of the other duties of infallibles and to state the narrations issued on the other duties of infallibles through studying the narrations of political jurisprudence. If a narration issued on the ordinary mission of infallible، it is out of the domain of jurisprudence and this is one of the consequences of exploiting these missions، the other outcome would be the possibility of presence of some decrees within the narrations which are the adjustments and referents of the jurisprudential decree not the jurisprudential decree itself regarded as an eternal and worldwide issue. The other result is allied to the termination of incongruity among narrations in the domain of political jurisprudence. In this article، it has been declared seven missions of infallibles، together with the narrations issued concerning the propagation and interpretation of religion while being documentable within the political jurisprudence; conversely، the narrations issued from the other missions would not basically meet this property.

The dual construction of power in Iran being interpreted as the dualism of the pattern of power distribution is considered as one of the main issues of contemporary Iran. This dualism was initiated simultaneous with the penetration of the west with the more accurate interpretation of “modernity”، the expansion of its domain on the countries around and the advent of annihilation and retardation of our society towards the west. In time of constitution، in one hand the legitimacy of absolute monarchy being the main symbol of the construction of previous power confronted with a challenge and the monarchy was considered as the sign of retardation. On the other hand، the modern government being generated out of the western democratic system could not take the place of monarchy، since its thought principles was not corresponding to that of this society. The reaction of the Shiite political jurisprudence to this issue is the objective of the present article which considers the two theories of Islamic constitution and republic as a respond to this issue by means of the methodology of jurisprudence. Both theories deny the absolute monarchy and unite the modern government with the Islamic and traditional principles of society. The theory of Islamic republic definitely presents the more inclusive reply to the dualism of power.