نشریه حکومت اسلامی
سال بیست و پنجم شماره 3 (پیاپی 97، پاییز 1399)

The cost and the consequences of resistance against and confronting with the world hegemony and global arrogance is one of the present-day subjects and issues about which various viewpoints are expressed. Some consider resistance necessary and take the principle of ‘No Harm’ as referring to the verses speaking of the necessity of resistance. On the one hand, there are verses which prevent us from accepting the hegemony and dominance of the disbelievers (pagans) and the important and functional principle of ‘No harm’ prohibit us from doing whatever is harmful to the lives and properties of Muslims on the other. In this article, the relation between the mentioned verses has been investigated and the necessity of resistance against the dominance of the arrogants on the basis of the QurÞanic verses as well as the principle of ‘No Harm’ has been established. Accordingly, the principle of ‘No Harm’ is not in contradiction with the verses denoting resistance, but it even supports them.

The aim of the present article is to re-explore the application of the Holy QurÞÁn in the Islamic Revolution on the basis of political thoughts of its great founder, grand Ayatollah Khomeini. Regarding the fact that the Islamic Revolution has its roots in the QurÞÁn and is of a global message and of an arena for fighting against internal and external enemies, the present article has dealt with the application of the Qur’anic teachings in three realms: national, the Islamic world, and the world, drawing upon the inductive method. The findings of the research reveals the fact that Imam Khomeini has managed to give a careful analysis and provide instructive answers to the complicated problems by making a correspondence between the varying complicated events and happenings with the verse of the Holy QurÞÁn. Since Imam Khomeini has presented this approach on the basis of a theoretical system and has applied it in practice, it can also be used in the study and analysis of the emergent political and social events as well as the Islamization of humanities, especially of political sciences.

From the verses of the Holy QurÞÁn, one can conclude that the perseverance of the Islamic society (Muslim community) and the determination of the community constitute fundamental conceptions on which the Islamic society subsist. The association of resistance – in the sense of stability in the way of truth against aberrations – with national determination, meaning that individuals in society can make firm decisions to do their responsibilities and to solve the problems, may bring numerous achievements whose explanation can play a significant role in strengthening the Islamic government. Taking this important point into account in the present article, the achievements of resistance based on the national resistance has been examined from the Quranic perspective. The present writing rests upon the idea that there is a mutual relation between national determination and national perseverance, so that if national determination is strengthened, national perseverance becomes strengthened and vice versa. Essentially, no resistance can take place if a Muslim community does not have determination to meet its purposes. Therefore, economic development and an increase in the capacity for resisting economic problems come from the economic achievements of resistance, an increase in social patience and removal of negligence comes from political achievements, spiritual delight of society comes from social achievements, and invincibility originates from military achievements, national determination and Islamic perseverance.

‘Resistance’ in the cause of God is to be taken as an essential principle in the discourse of the Islamic Revolution. However, the question arises as to whether the purposes of resistance are fully met in fighting severely against the enemies or they can be met even by adopting a soft strategy which is commonly referred to as heroic flexibility. Basing his beliefs on the Qur’anic teachings, Ayatollah Khamenei who has taken ‘resistance tactics’ as against the enemies, has also considered the heroic flexibility tactics as an efficient way of achieving the goals. Adopting this Qur’anic method can maintain a balance between realism and idealism, making possible for the Islamic system to carry out series of tactical maneuvers to prevent any ignorant hostility or passive compromise. This weighty and organized tactics make foreign policy firmly implemented with courtesy and show that victory can be achieved with least cost if the enemy is properly known and the maneuvers are used skillfully. Drawing upon a descriptive-analytic method and being substantiated by the QurÞÁn, this library research examines some evidence from the QurÞÁn and some others from the Prophet Muhammad and his household’s life style to explain the subject in question and offers certain criteria for adopting useful flexibility tactics to show the position of this conduct in the overall plan of resistance. The explanation of the necessity of applying a certain kind of flexibility in stiff resistance against enemies is the innovative result of the present research.

Principles of social justice consist in the rules which contribute to the administration of justice by distributing social blessings. Numerous principles play significant role in determining the real position of anything or anybody in society, one of which is the principle of purposeful freedom. Freedom as defined by the Western liberalism means man’s freedom in fulfilling his personal desires without any commitment to what is human or moral, something that is based on humanism, on the idea that intellect is something instrumental and that there is a split between the truth and goodness. However, unlike liberalism, freedom in Islam requires that the ground for the growth and flourishment of the human aptitudes and talents as well as individuals’ perfection in society should be prepared. This idea is based on the following eleven principles which have been deduced from various sources in Islam: faith as being a matter of choice, believers being different in terms of their degrees in faith, social growth, people’s participation, Ijtihad as something open to everyone, enjoining good and forbidding evil, difference of tastes, observing graduality in guidance, non-binding prescripts of religion, dependence of enforcements of laws on general gratification and the principle of non-dominance. The explanation of the conditions, the implications and consequences of these principles through analytical-descriptive method has been offered in detail. This paves the ground for those who make studies on justice to ponder more on these matters and makes the justice-seeking administration informed of the course they wish to take.

In the conventional economics, the study of the extent of the government’s intervention in economy is a fundamental issue, making a distinction between economic systems. The main question of the article is “To what extent is a government allowed to intervene in economy from the perspective of the Islamic economy?” Drawing upon a descriptive-analytical method, the present article seeks to show that from the perspective of Islamic economy, the Islamic state’s intervention in respect of control and policymaking is maximal but in its tenure or involvement in economic affairs is minimal. This idea is made clear by offering the following four observations: the priority of justice over the growth in the Islamic system of economy, the large-scale duties of the Islamic state as quoted in the Islamic resources, the abundant financial resources at the disposal of Islamic state, and the study of the economic affairs in the early Islam and in the Islamic government established by the Holy Prophet Muhammad and Imam Ali (peace be upon them).

Democracy gives people a personality of certain kind. Facing the separation of religion from politics as seen in the West, the Supreme Leader proposed the concept of religious democracy in 1377. In this connection, on the basis of a data-based theory, this article seeks to deduce the constituents and prohibited acts of the religious democracy model from the political thought of the Grand Leader. The statements made by the Grand Leader have been examined by making analysis of data and certain codes for the constituents and some others for the prohibited acts have been deduced and classified. On the basis of the Grand Leader’s teachings, to preserve the religious democracy as a form of government, people should be provided with insight into the governmental affairs and they should have the possibility of criticizing and making objections. Civil war and disagreements, reliance on wealth and capitalism as well as misuse of power, whether in the form of using the facilities to one’s own benefit or of inflicting oppression or doing harms have to be avoided. For both of these approaches bring about people’s despair and hopelessness and may cause people to lose their trust in the government. The people who are in charge of social affairs should commit themselves to the aspirations of the Islamic revolution and have reliance on people’s assistance.