نشریه علوم سیاسی
سال بیست و سوم شماره 2 (پیاپی 90، تابستان 1399)

The purpose of this study is to assess the compatibility of "social justice" and "development" with the use of religious texts and the views of Islamic thinkers. Concerning the main question, “is justice in conflict with growth and development in the view of Islam?" It was hypothesized that justice in Islam is, first and foremost, comprehensive. Secondly, it is not only a barrier to growth and development, but also a stimulus. This research with a descriptive-analytical method seeks to explain social justice as a motive force of political, cultural, scientific and economic competition, and motivator of growth and development, citing the innate rights presented in Islamic texts. The justice system in Islam is a "structure", not a "mismatch". This system of concepts, while coherent, is also compatible with the "free market" system. This comprehensiveness prevents Islam from being silent in the face of the free market system. This article will discuss the symmetry and comparison of such a population with the concept of "perfection".

One of the important foundations of Islamic democracy is the issue of human sovereignty and the right to self-determination. The main question of the research is whether the right of sovereignty and determination of human destiny in the system of Islamic education allows individuals to form a government outside the framework of divine will and documented in their right? Examining this issue with a descriptive-analytical method and using the analysis of the concept of right shows that in the Islamic legal system right necessarily appears to actualize the existing talents of the rightful owner, and its source is the divine will. Therefore, no right, including the right to self-determination, can be opposed to the ultimate goal of the universe. In other words, the exercise of the right to self-determination cannot lead to such consequences as lack of accepting the divine will and the rules of the Shari'a. Man's right to sovereignty finds meaning under his legislative freedom not developmental freedom. Although human beings are inherently free to choose any direction for their social life, they do not have such a right according to religious law.

The aim of the present study is to analyze and explain the relationship between unity and plurality in Islamic civilization from the Qur'an perspective and its implications in a nationalist state or "civilized state" in Islam. In this regard, the two elements of "sublime" and "righteousness" in the Qur'an and the relationship between the two (one way and several ways) will be explained with a civilized approach and analytical-interpretive method. This helps us to distinguish, first, the category of "path and path" of the self (in the world of creation and proof) from the objective and concrete "path and path" (in the world of proof); Second, it helps to explain the relationship between multiple mustaches and a single path in the terrestrial and temporal realms. In this perspective, the path of the civilized researcher is the result of the density and accumulation of the mustache of civilization. As long as the mustaches of civilization (human pluralities) are not accumulated, social supremacy (the path of civilization) will not be formed; And as long as this social supremacy does not take place, the identity of civilization will not emerge. The path formation of civilization in close connection with the state of civilization has three images: "the territorial state of civilization", "the territorial state of Umm al-Qura" and "the extraterritorial state of civilization".

The purpose of this article is to understand the structure of the political thought of Shiite ijtihad jurisprudence. For this purpose, by the method of "inside understanding" and studying the jurisprudential works of the ijtihad school of Baghdad and Hillah, we have tried to get closer to understanding the living space and understanding the logic of their world. The study of these works reveals the relationship between ijtihad thinking and the concept of "Imamate". Ijtihad jurisprudence, with the aim of combining the Shiite and the reality of life in the period of absence, has used the principles of "ijtihad" in deriving the Shari'a ruling and established a link between Shari'a and reason. The most important consequence of this thinking is the reconstruction and extension of the theory of the Imam's religious authority in the form of the "theory of the representation of the mujtahid jurist" in some religious responsibilities. The theory of Shiite Imamate, in accordance with the Imami jurisprudential worldview, has been limited to the general representation of the jurist. Instead of thinking about establishing an "institution of political power" and reproducing political concepts to express the characteristics of the political leadership of the Absenteeism period, it has sought to lay the groundwork for the faithful life of the Shiites under the rule of various powers. For this reason, the concepts and issues related to political power have been discussed in different chapters and their jurisprudential ruling has been expressed that are in the decision-making area of the mujtahid jurist.

The purpose of this study is to examine the concepts and dimensions of the theology of civilization in the thought of Malik Bennabi, which will lead to the rethinking and reconstruction of political thought in its general sense - and not in the sense of state-building. The method of this research is descriptive-analytical. The findings show that the aim of the Prophet is to understand the roots and causes of the Islamic civilization collapse, and then to reform and modernize it. Bennabi's understanding of real challenges and their roots in the Islamic world is different from other great civilizations of the Islamic world; this substantial difference can be seen even in the ways of overcoming these challenges. One of the most important features of Bennabi's thought is the establishment of the general plan of his civilization thought based on theology. He believes in the coexistence and evolutionary connection of religion and civilization and believes that civilizations, to the extent that they have a reasonable and constructive relationship with religious thought, find consistency and meaning, and to the extent that they escape from the stage of theology and religion, first suffer from spiritualism devoid of spirituality souls, then they fall into the swamp of different instincts and lusts, and face destruction. The three-stage cycle of civilization (soul, science, and instinct) begins from the stage of soul and spirituality and reaches the ascent of civilization.

The purpose of this study is to investigate and explain how civilizational debate is formulated in international relations. In this regard, it is examined that the two main active spectrums of this debate on what basis of meta-theoretical foundations formulated their discussions and, accordingly, what theoretical and civilizational rules and propositions have introduced in international relations. The results show that the existence of two types of trans-theoretical foundations, especially in the ontological dimension of civilization, has led to see two spectrums of civilization theories in international relations. The first spectrum considers civilization as an objective situation, object or phenomenon, and the second spectrum considers civilization as a process, subject and phenomenon of discourse. Each of these civilizational readings has different outputs in the analysis of the international system, foreign policy, security, and so on.

In this study, we have examined the intellectual background of contemporary extremism in the Arab world, which has emerged in the form of the jihadist Salafist movement and has become the basis for the violent actions of organizations such as ISIS and al-Qaeda. The method of this research is descriptive-analytical. The findings show that the abolition of the Ottoman Caliphate in 1924 served as the most important ground for identity disintegration among contemporary Arab Islamists; in the meantime, projects to revive the caliphate, despite its attractiveness, have not been successful in identifying. In such a context, the Salafi jihadist movement tries to create an intellectual system by depicting the current situation based on the concepts of "ignorance and sovereignty without God", depicting the desired situation based on the concept of "reviving the caliphate" and the means to achieve the desired situation based on the concept of "jihad", attempt to provide an untangling intellectual system to fill the post-conflict identity gap. These efforts have led to the production of extremist ideas and acts of violence