نشریه کتاب نقد
پیاپی 57-58 (زمستان 1389 و بهار 1390)

The absence of the Imam of the time (may God hasten his glad advent) has created a critical situation which has provoked the Shiite scholars of narration, theologians, jurists and philosophers to reproduce the Shiite beliefs and their scientific and practical identity in the first two centuries of Imam's absence. The cause of this crisis was that the intellectual leadership and political order of society had not formed after Imam. Using intellectual traditions, custom norms and convicitonal and practical backgrounds, Shiite scholars have clarified the two fields of "existing realities" and "ideal goals"; and have reached a great achievement called "the political science of Shiite". The scholars have entered four field of knowledge in the process of this achievement. 'Scholars of narration' and 'theologian's have reproduced and reformed Shiite's intellectual and convictional fields; and 'philosopher's and 'jurists', considering the political situation and the critical circumstance, have presented some general and detailed ways to exit the situation of crisis. The result of the four groups of scholars was that the present political order is not legal and have posed "the jurist-centered political order" as the political order deputed by Imam of the time (may God hasten his glad advent). The four sciences which have created this political order in the form of the political system of Imamate, have common principles and bases and are the result of a unique cultural and historical background and motivation; and they have tried to design the political order according to Islam's political system.

The development of the subject and discussions of transcendental theosophy and providing its sufficient tools is quite necessary for the survival of this school and to make it compatible with the Western schools including classic, modern and post-modern schools. This development is more visible in the following fields: philosophy of religion, epistemology, philosophy of ethics and philosophy of politics. It is expected that the transcendental political theosophy provide adequate cognitive and value bases and principles from the cognitive sources of reason and revelation for all branches of political science; yet this expectation is only after an exact definition of the transcendental political theosophy and determining its subject and its position in the transcendental theosophy. This point is the subject of the present research.

Before the Islamic revolution of Iran and before the formation of "political jurisprudence" in the Hawzah Ilmiah, most 'political discussion's have been scattered in different sections of jurisprudential texts. But the attempt of the clergymen in three recent decades for conceptualizing the political life of the believers on the basis of religious texts has created diverse branches of political science; these branches previously existed only as the margin of more general sciences such as jurisprudence and philosophy. Nowadays political jurisprudence, which tends to be independent from general jurisprudence, tries to expertly observe political matters and analyze them in a special and documented structure. Yet unlike the years before the revolution in which two main active and passive approaches existed in jurisprudence in regard with new-born matters, today more diverse tendencies with major differences has appeared among the jurists. The main intention of this article is to answer these questions: "what are these approaches and what are their differences and results?"

One of the most important and main challenging discussions of the present age is understanding the domain of religion, especially its politicalsocial domain. This article will try to explain professor Motahhari's view regarding the domain and range of religion in politics. Based on the orientation of the invitation of the prophets, professor Motahhari demonstrates the domain of religion such that it includes worldly matters in addition with the hereafter matters. Thus he believes the purpose of the mission of Prophet Mohammad (PBUH) is worldly and eternal felicity and religion is not just for organizing human's spiritual and eternal matters rather it recognizes worldly matters as well and presents necessary guidelines in this regard. Political and social discussions are included in these matters which are in religion's domain. Therefore secularism has no position in the religion of Islam and there are substantial intra-religious and extra-religious reasons which invalidate this theory. First the maximal view of professor Motahhari regarding the domain of religion is investigated in this article; then considering the eternity and perfection of Islam and the fact that it is the seal of religions according to his view, it is proved that Islam is comprehensive.

The following questions are first mentioned in this article: why is it necessary to research in the field of political mystics? Why is research necessary at this time? How do these researches effect the advancement of this science? Which scientific inadequacy may be filled by these researchers? After explaining the importance of this subject, it is first elaborated, and then the positive function of political mystics in decreasing political crimes is mentioned. The following concepts are next explained: mystics, politics, political sciences, philosophy of politics and philosophy of mystics; it is thus proved that there is no contradiction between the expressions of the two fields of politics and mystics. Then the seven theories regarding the relation between mystics and politics are mentioned; the conclusion of this discussion is to deny any delusion of incongruity between politics and mystics and finally the association of mystics and politics is proved.

Counsel means advisement, consultation and expediency; and in the political thought of Imam Ali (PBUH) it means welcoming other's views and thought. 'Politic's means "direction and guidance and contriving people's matters". Imam Ali (PBUH) believes the most trustable and stable support is counsel. No wise man is independent from consulting wise, well-intentioned, pious, rational and watchful people, and scholars and veterans. Counsel has many effects including: 'giving personality to others', ' florescence of talents', 'identifying rational and well-intentioned people', 'reducing inaccuracies', 'preventing autocracy', 'developing the reason and culture of people', 'respecting people', 'sharing other's intellects', 'having God's aid and victory', 'preventing jealousy and reproof and incorrect criticisms', 'honor of the individual and society', 'raising brave, just and responsible people and individuals who demand their right'. One of the important discussions in counsel is the characteristics of consultant. The consultant should have the following characteristics: wise, well-intentioned, learned and aware, experienced, pious, and rational; and should not have the following characteristics: niggardliness, fear, cupidity, unawareness, obstinacy, and being liar.