نظام سیاسی

Before the contemporary period, the Islamic world had often experienced two types of political systems: first, the caliphate system, which arose from the history of Islam and included the major part of the Islamic world, and second, the monarchy system, which was a legacy of the past and had reconstructed itself in new ways. The main question of this article refers to the investigation of the factors and how this type of political system is formed and the issues facing it in the Islamic world, which has been tried to be answered by descriptive-analytical method. Republic systems often emerged in the 20th century and especially after World War I and II in the Islamic world, but since the beginning, they have faced challenges such as militarism, tyranny, party monopoly, and ethnic and religious challenges and after many ups and downs, it has been stabilized or is being stabilized in a few Islamic countries, and in some countries, it is still facing the aforementioned challenges. In the meantime, the most important issue is the link between Islam and the Republic, which most countries have been content with copying the Western model, and this has also had its own consequences.

The main problem of the current research is whether it is possible to present an indigenous periodization of the history of Iran in addition to the European-oriented periodization. In order to answer this question, the author tries to present his proposed model rejecting European-oriented periodization. The methodological approach in this research is "systemic analysis" and the unity of the criterion determined for periodization is "the nature of the political system". With these considerations, the author divides the history of Iran into five different periods:King of Kings period (from the rise of the Median dynasty to the decline of the Sassanid)Caliphate-Royal period (from The arrival of Islam in Iran until the fall of the Abbasid caliphate)Khanid period (from the Mongol invasion of Iran to the establishment of the Safavid state)The absolute monarchy period (from the rise of the Safavid dynasty to the establishment of the constitutional system) andThe period of constitutional monarchy (from the establishment of the constitutional system to the fall of the Pahlavi dynasty).

The period of Shah Abbas created new conditions in internal relations that led to the differentiation of this period from Safavid history. This period arose through the reconstruction and adherence to the institutions that formed and sustained the Safavid political system.Previously, the institutions of the Safavid political system, despite the various ups and downs that coordinated the structure and functioning of the government, became critical with the death of Shah Tahmasb and the failure to appoint a successor.This article tries to explain the mechanism of interactions of this period with the approach of historical institutionalism that the institutions and rules created by the Safavid system led to the employment of Shah Abbas and the consolidation of his period.In response to the reasons for the coherence of the Shah Abbas period, the article follows the assumption that adherence to the laws and institutions established in this period creates relationships that can create reconciliation and balance despite the conflict between groups, which instability Destroys. As a result of convergence, differentiation and coherence of this period was formed.

The Al-Safa Brotherhood has been a community of philosophers and scientists. They have influenced movements such as the Sarbadars with their theories about religion, government and justice. The conditions that the society faced in the fourth and eighth centuries AH had provided the ground for the emergence of the Al-Safa Brotherhood and the Sarbadars, and it is behind these backgrounds that these two declare their existence. The Al-Safa Brotherhood and the leaders were supporters of the Shiite religion and praised Ali (AS) and the Ahl al-Bayt. The Al-Safa Brotherhood believed that the government would reach the hands of the good people, and it was in this direction that the leaders formed their government according to the Al-Safa Brotherhood. According to these materials, the main hypothesis of this research is that the Sarbadars, under the influence of the teachings of the Al-Safa Brotherhood in the religious and political dimensions, were able to establish the discourse of their government. And the main question is in what areas was the influence of the leaders of the Al-Safa Brotherhood and to what extent was this influence manifested in their government? This article has been done using main sources and researches and relying on descriptive-analytical approach.

The backwardness and decline of Islamic societies is one of the important issues that many Muslim thinkers have addressed and offered solutions to overcome it. Khair al-Din al-Tunisi is one of the political thinkers who, considering the progress of Muslims and the decline of Europeans in the past on the one hand, observing the decline of Islamic societies and the progress of Europeans in his time on the other hand, has presented relatively different views on this issue. Aqum al-Masalak fi Maarefa Ahwal al-Mamalak »has been reflected, but so far these views have not been properly examined. The question is what is the way out of Islamic societies from the state of civilizational decline in the thought of Khair al-Din Tunisia? The present paper has been organized based on the above book to obtain the Tunisian solution by descriptive method. Findings show that he considers the way out of backwardness of Islamic societies to return to the legacy of Islamic civilization, practice the rule of interaction and adaptation of civilization, the establishment of a political system based on justice, freedom and salinity.

Inscription of king Darius I the Great in the Naqsh-e Rustam which is known as DNb can be one of the most important Iranian works in the field of thought, especially about the political system and the ideal king or leader. The inscription linked the power with philosophy and it represents a combination of philosophy and political power. The signs of this inscription can be found in the Plato's Republic, or Aristotle's politics, in the form of their political views. It is clear that the changes in time have influenced the evolution of Iranian political thought in the Achaemenid period. DNb inscription also proves that some political thinkers may have approached the Achaemenid system and succeeded in producing knowledge of governance that covered the ideological or idealistic philosophical foundations and theoretical levels of political thought. However, the questions and hypotheses of this research are focused on the similarities of political thought in DNb's inscription and Greek philosophy. This paper deals with the documentary analysis of the inscription on the basis of historical research and ancient language studies. Method of data collection is librarical. In this paper, the comparative method plays a key role in research. By relying on such a method, we will seek to understand the similarities and differences in the political system of Iran and Greece. The results of this study will show how Darius's inscription in Naqsh-e Rostam has effectively and skillfully represented the tools of popular and official Achaemenid ideology, the natural arguments for establishing government.

The main question of this study is: Why is the economic performance of some dictatorships such as Middle East monarchies, better than that of some democracies such as Latin American republics? In this paper, by adopting a descriptive-analytical approach and using historical observations, it has been argued that economic institutions historically influenced by political institutions. Political institutions form the two key components of any political regime, including power transition and power distribution. In this paper, based on historical observations, we show that the concentration of power on the Shah in Pahlavi Iran has led to rentseeking policies. The high concentration of the Shah's power prevented any political competition over efficiency and accountability, and had expanded his interference in the economic and political issues, such as military purchases, bank licensing, and ownership of large economic and industrial enterprises. Therefore, the property rights of economic activists independent of the Shah's power were not legally protected by economic institutions, and the protection or violation of property rights was exercised arbitrarily by the Shah. In contrast, the distribution of power among the ruling group in dictatorships such as Oman, Qatar and other family monarchies in Middle East led to the formation of efficient economic institutions. Because the king's power to deprive other members’ property is limited, and they are able to set up private enterprises to gain benefits. Finally, statistical analysis confirms the results obtained from historical observations and indicate that distribution of power has major role on the formation of economic institutions.

Economic factors are among the many reasons that researchers consider as the causes of the collapse of Iranian governments during the Islamic era, what are being studies in the researches of contemporary scholars who want to recognize the economic roots of decadence and fall of them. A review on harmful economic changes occurred in the period of Safavids ruling in the mid-17th century can help us to clarify the causes of their fall and to find out the false beliefs about economic development throughout the Safavid period. On the basis of reliable written resources and through theoretical researches, it has been tried in present study to mention the weakness of Iran's fundamental structures during the period of Safavids and the effect of several factors such as governmental monopoly, reduction of revenues in goods transit, the heterogeneity of foreign trade capability, neglecting of agricultural optimization, etc. on the decline of the political system. The results show how various internal factors, such as: the government monopoly, and its weakness in economic planning, and the problems caused by war and instability, on one hand, and external factors such as: financial and commercial increasing of foreign competitors' capability and damages caused by reduced surveillance and increased border threats led to the collapse of Iran's economic structure and then the fall of the Safavid government.

The present study tries to prove that Islamic Republic in Iran founded by Imam Khomeini, sought an example to follow in the government established by the Holy Prophet. Much evidenve and statements by Imam Khomeini show that Islamic Republic follows the Holy Prophet and Imam Ali (PBUH) and relies on people's votes. Imam Khomeini's emphasis on freedom of beliefs and choice, on using experience in government, on the importance of counseling, and respect in domestic and foreign affairs shows the democratic nature of Islamic Republic.

The present paper examines the historical evolution of political discourse of Muslim Brotherhood society in Egypt in the process of formation of the political system, and shows the transformation in the political thoughts of this society in the current century. Muslim Brotherhood is one the most significant Islamic societies in the Arab world that plays an influential role in the new political developments in Arab countries. Given that, it has received particular attention by the researchers. Compared with its previous ideology, in the 21st century, the political thoughts of this society have gone through changes from early discourse of political thoughts (caliphate and Islamic governance) to democratic discourse, following the changes in the history of Islam. Following Egypt's popular movements, Muslim Brotherhood society could come to power for the first time under the leadership of Mohamed Morsi, by democratic means. Nonetheless, the power did not last more than one year. Brotherhood's failure in establishing political system and government caused numerous challenges that reduced the speed of development of this society at this time. So its establishment of a government and its survival are suspended to an uncertain future.

The concept of Patrimonial-Bureaucratic in Max Weber's sociology is one of the important types of a traditional authority (domination). A Patrimonial-Bureaucratic political system which is a type of patrimonial system is based on two important principles: governance is private, and government administration is an extension of the ruler. The bureaucratic characteristics of these systems made them great and more superior. The Sasanid political system has been studied according to these definitions based on recorded history. It is believed that the Sasanid political system, from the time of the Shapur the second had a well-developed Patrimonial-Bureaucratic administrative system and a tradition of strong centralized rule under an absolute, semi divine king of kings. Khosro Anoushiravan’s contribution to Sasanid state was his reforms in developing, refining, and systemizing the elements of state organization he had. In this article, is tried to show the new light this reinterpretation sheds on such aspects of the political, administrative structure, and military system.