نشریه سیاست پژوهی ایرانی
سال سوم شماره 2 (پیاپی 8، تابستان 1395)

In a world where liberal-democratic thought as one of the discourses at issue in the world have made western thinkers regard it the only true way of administering people and set aside religion from the scene of politics in its entirety; they want to instil the belief that religion cannot manage human community. In the Islamic Iran, a religious government was formed based on Velayat-e-Faqih led by the sagaciously jurisprudent leader, Hazrat Imam Khomeini (ra) in such a way that the world people once observing this government learned that religion has something to say and it can lead human communities towards prosperity by recognizing psychological and mental needs. The most marked cases of citizenship rights in the eyes of Hazrat Imam Khomeini (ra) are right of freedom, right of security, right of having social justice and the other rights trace back to these three main elements. The fundamental origin of such rights are natural rights according to the Islamic universalism and Hazrat Imam Khomeini (ra) that emanate from divine credibility. In fact, citizenship rights that are divinely endowed to social mankind and nobody is authorized to deprive him of such endowed rights.

Shiite jurisprudence is constantly changing. With the victory of Islamic revolution and rule of community jurisprudents, many questions relating to area of jurisprudence in the Islamic community were shifted to system of jurisprudence where jurisprudent approaches opted to answer them thanks to their Ijtihad and mental principles. The governmental jurisprudence is rulings that ruler of community based upon religiously anticipated norms and public interests of Muslims prescribes to preserve health of society, regulate the affairs and establish accurate relationships among organizations in the fields of culture, education, tax and so forth. In the meantime, Imam Khomeini (ra) by turning to his governmental approach established modern jurisprudence with a governmental attitude that believes in Islamic jurisprudence capability for managing the society and says the only way for achieving Shari’ah individually and socially is to establish the Islamic government. For him, whatever of powers and duties of the Prophet (s) and Imams after him, can be authentically applied to fully qualified jurisprudent. This article intends to study and analyze tools and approaches of the governmental jurisprudence in the opinion of Imam Khomeini (ra) through examination of definitions of jurisprudence and principles of governmental jurisprudence. And this is basically presumed that Ijtihad understanding of jurisprudents like Imam Khomeini (ra) from Shari’ah and jurisprudent sources involves a comprehensive directive for its systematization and supervision based upon instructions of governmental jurisprudence.

Politics and its pertinent knowledge is regarded as one of the main issues of human sciences, which has preoccupied minds of many theorists and scientific environments. For the same reason, reviewing the writings of great thinkers can noticeably help understand and localize politics and its knowledge. One of the personalities, thoughts and mental system of whom can beneficially contribute to theorists in this field about cognitive study of politics and its localizing methods is Imam Khomeini (ra). Since politics, as to opinion of Imam Khomeini (ra), has an exalted status in Islam, this approach has been crystallized in the ideas of the deceased Imam and he puts great emphasis upon the category in his mental system. Of course, unlike western views, his manner of looking at politics and knowledge derived from it ceases to be single dimension and merely materialistic one; rather, he illustrates material and worldly aspects for politics that can be enabled to bring human prosperity in all his lifetime. While stating that politics creates substance for happiness and salvation of people, he enumerates a good deal of effects for knowledge among which community-wide elimination of corruption, upholding justice, countering with political systems tyranny, paving grounds for liberty of citizens and so on can be referred to. In order to let politics reach the highest aim, he underlined its localization and its indices can be observed to strengthen Islamism, monotheistic attitude towards Islam and utilization of Islamic sources. Local politics in mental system of Imam Khomeini (ra) has the following structure: aggregation of idealism and realism, connection of ideology with manifestations of civilization, ranking of people, collectivism of Islam, bi-dimensional salvation (material and spiritual) and justice-centeredness. Through such approach, components of knowledge of local politics can be articulated in the eyes of Imam Khomeini (ra) to have a nature of Ijtihad, argumentation, obligation, time and space centeredness, instrumental knowledge, finalism and the other world centeredness.

Nowadays, one of the very important issues is peace in the international arena. This type of thinking is derived from personality and identity of one nation and its leader. Imam Khomeini (ra) as one of the leaders affecting area of discourse-making in the Islamic Republic of Iran has been favored by the world people. He has dealt with explication of his speech and thought taken from the holy Quran and Sunna considering the introduction of such discourse. Based on a central denotation named ummah and eight floating denotations of which peace is one of the most important denotations, he has taken discourse into account. This article descriptively-analytically explores the issue that what role thinking of Imam Khomeini (ra) played in discourse of the Islamic Republic of Iran and what is floating denotation of peace in this discourse?

The relationship and ratio between philosopher king, charisma and Imam has been analyzed in the system of thinking of many of Muslim philosophers in different ideational aspects in the mid-centuries of Islam. Each of them has expressed views is this regard based on their own socio-political ideas from among whom Farabi, Avicenna, Al-Mawardi, Ibn Taqtaqi, Khwajeh Nezam Al-Molk, Ghazali, Ibn Taymiyya, Mesquiyya Razi, Fadlullah Ruzbahan Khanji et.al can be named. Of course, the issue of philosopher king before being centralized by Muslim philosophers had been regarded as Platonic political views and accordingly, the effects of ideas of Plato and even Aristotle on the Islamic philosophers opinions cannot be abandoned just as this is clearly seen in ideas of Farabi, Avicenna and other thinkers. Therefore, the common features of three components of philosopher king, charisma and Imam demand contemplation in the eyes of Shiism.

Iran and Russia has gone ups and downs of relations for centuries. The most important relations have been built during Tsarist, ex-communist and neo-Russian governments after 1991. Prior to disintegration of ex-Soviet, Russian policy before Iran had been negative and always with politico-military interventions, but after disintegration of Soviet Union and during Putin’s presidency, it has maintained a divergently cooperative policy. In these years, Russian policy enjoyed focal points in different areas. Russia’s paradoxical policy has revealed itself particularly about Iran nuclear program. Although Russia was the only country that continued nuclear cooperation with Iran after the western nations resigned to keep on cooperating with Iran, it has, since Iran nuclear crisis began, tried to maintain its relations with Iran and the west and make benefits from such hubbub. Paradoxical policies of Russia affected by internal-external variables led us to trying to explore the reasons behind the paradoxical behavior of Russia to keep a more understandable concept of such policies because miscalculations trigger unfavorable outcomes when further predictable optimism and reliance towards Russia and its real capacities of foreign policy are given consideration.