نشریه اندیشه سیاسی در اسلام
پیاپی 11 (بهار 1396)

In the world today the violet actions of Takfiri groups, which are happening by the label of Islam led to important consequences. These consequences not only were the reason for spreading violence and massacres against innocents, caused Islamophobia and greater violence ever against Muslims in some western countries. Theoretically, an important unanswered question attracts the attention is the relation of these actions to Islamic thoughts. In other words the most important question arises about communicating others in the field of political and international thoughts of Islam is whether the fundamental element of Muslim relations with others is based upon war or peace. Answering this question can solve many problems of Muslims in communication with others around the globe. There are two theories from Muslim thinkers in order to answer this question; a group of thinkers based on different verses of Quran on Jihad believe in the essence of war in relation with others. This attitude is highly visible amongst Salafi-Takfirists, Wahhabi-Jihadists and some infamous groups such as al-Qaida and ISIS. In contrast with the previous attitude a group of Muslim thinkers not only criticize the previous beliefs, but also insist on the essence of peace in relation with others. To prove his claim, the latter group used verses of Quran in which peace is highlighted as a superior issue in relations. The aim of this article is to review the foundations and the fundamentals, specifically anthropological, theological, mystical and juridical fundamentals of the second attitude. The main question this article wants to answer is: what are the theoretical foundations to prioritize peace in international relations based on Islamic political thoughts? The author used analytical and document-based approaches to answer this question.

The election of Hassan Rouhani as Iran’s president has given rise to the domination
of a new paradigm in the foreign policy arena, namely the moderation discourse. The
research question addresses what moderation means? And, what are the limitations of
the discourse in improving relations with Persian Gulf Cooperation Council (GCC)
and eventually establishing regional peace and demolishing the violence?
This research, through utilizing the primary and secondary sources, argues that
the moderation discourse is combination of idealism and realism, which balance and
equilibrium form its nodal point. In addition, the research, through combination of
theories of “constructivism” and “regional security complex” states that with regards
to the new geopolitic of the Middle East, political elites of Iran and GCC view each
other as “others” and therefore they enjoy different perceptions regarding regional
security. This has led to security problem, and so each of the states are pursuing
contradictory approaches for establishing regional peace and stability. The following
outcome, with regards to interdependence of the regional security, is increasing of
tensions, competitions, hostility, and eventually boosting violence and disintegration
between these states.

The present paper is an attempt to reinterpret the concept of West-toxication as explained by Jalal Al-e Ahmad by relying on the concept of Bakhtin’s dialogism with self and other to offer a new interpretation of this concept. Besides, through this research the applicability of the concept of self and other dialogism is also measured and through such measurement it will be shown how dialogism can be used as a method and theory for interpretation and hermeneutics of a text which is interpreted differently through other methods. Bakhtin’s dialogism is achieved through three aspects: self, other and dialogue with the self and other. Through this theoretical tool, in the first place, it is argued that first of all, Al-e Ahmad had to look at the other for self-knowledge in the form of existence. Secondly, the customary perception of Al-e Ahmad, as an anti-Western thinker is not a perfect perception. Through using theory of Bakhtin’s dialogism, one can conclude that Al-e Ahmad more than being against the West, protests the kind of tarnished, unequal dialogue and relationship between the East and the West. His suggests that the East should become a player and create an equal dialogue. This is possible through the concept of originality.

In the constitutional era, and in the shade of a discursive transition, the attributing relation between the signifiers, signifieds and the referents in the articulatory system of the constitutional Ulama’s discourse was altered and rethought. The constitutional Ulama tried capacity-making and theorizing the new concepts in covering the teachings brought about by the religious texts and the Islamic teachings, found a way for presenting the Urfi subjects (based on human reason and experience) besides the legal bases (based on quote and text). The main question of this research is about the quality of articulating and representing the concept of political legitimacy in these Ulama’s discourse. According to the primary hypothesis, the constitutional Ulama, in the borderline of the modernists and the constitutional Ulama, accepted a kind of political legitimacy based on efficacy and according to this functionalist logic, recognized a government as having legitimacy that in the shade of guarding the holy religion, in two positive and negative aspects, has brought the most security, welfare and common good for the Islamic society. This subject, and during the constitutional era’s evolutions, had effects on the activity process of these Ulama; and, in its procedure provided a base for generating the idea of religious democracy in the Islamic Revolution process and the Islamic Republic era, in the shade of the basic principle of the “people’s right”. The theoretical and methodological framework of this article is based on Van Leeuwen’s Representation theory which has been reinforced with some elements of the social constructionism theory.

In this article, two contemporary Islamic movement, Yemen’s Ansar Allah (Houthis) and the Lebanon’s Hezbollah are compared with each other. Given the importance of the two Shia movements in the current situation in the Middle East, understanding the Identity (nature), goals, and enemies of the movement is essential through a comparative study and with a conceptual apparatus. Accordingly, has attempted to study and compare these movements with use the Alain Touraine’s conceptual framework about the new social movements. This article method is a descriptiveexploratory and the main question is: What differences and similarities exist between Yemen’s Ansar Allah (Houthis) and the Lebanon’s Hezbollah? The answers to these questions will help us to understand the nature of these two movements that is essential for the Islamic Republic of Iran and compare the two Shiite movement be beneficial in understanding the recent events in Yemen and Lebanon as well as in understanding the role and influence of Shiite movements in social and political events in the Middle East.

Islamic urban management is an Obscure concept, lacking a functional and nontransparent definition that does not have a comprehensive description of its dimensions. In general, a comprehensive theoretical framework is not presented that illustrates the nature and complexity of urban management comprehensively. This paper with considering the importance of urban management, seeks to provide a comprehensive systematic pattern for Islamic urban management based on the Thought of Imam Khomeini (RA). This research is done by using the grounded theory method. In grounded theory with using Strauss and Corbin approach, we try to extract the systematic pattern of urban management in the country based on the speech of Imam Khomeini. By studying Imam Khomeini’s speech and extraction of more than 150 initial concepts, in the selective coding of these classification extract 23 axial codes and describes and Explained each of which follows the categories of the systematic model (causal conditions, ground conditions, strategies, intermediate conditions, and outcomes). With the systematic analysis is found that for achieving good urban management in the country should be comprehensive and holistic. In the view of Imam Khomeini justice and addressing the Poor and oppressed are the foundation of urban management. In order to achieve this goal, first of all should be considered Factors such as awareness of the people, selection Best executives, responsibility of the people and managers, etc. also we use strategies such as Islamism, service-oriented, anti-corruption, Unity and empathy, etc. And it is necessary to prevent the entrance of intellectual and ideological mistakes to the positions of urban management and corruption of the authorities. Also, avoid waste and address unnecessary things. The outcome of the desired urban management is the realization of Islamic values, the growth and development of cities, the promotion of the international reputation of the Islamic Republic of Iran.