oppression

Oppression is one of the ideals of the prophets, which is specified in the precious sources of narration. These concepts were highlighted when the people were ruled by authoritarian rulers and the political, social and economic situation deteriorated. In this study, relying on descriptive-analytical method, the most important examples and components of oppression of the Qur'an and Nahj al-Balaghah and other religious sources in societies with democratic government have been analyzed. Using dictionaries and commentary, the main concepts of the discussion, namely; Oppression, destruction, society and tradition have been carefully examined and other important factors in the collapse of societies have been mentioned. In order to provide accurate information about the Qur'an, a case study of oppression and its examples in the verses of the Holy Qur'an and religious books has been studied. On this basis, only the communities specified by the Qur'an are mentioned, and in the end, the why and the cause of the destruction of the communities due to oppression and its effect on the destruction are discussed. The results of the article show that God seeks the right of the oppressed and the expression of truth in this world by sending prophets, but what has prevented oppression from being fully implemented in human societies is oppression in all its forms and that the main cause of the destruction of tribes in Divine verses are oppression and other factors are subordinated to oppression.

Fighting against the system of domination and arrogance has been and is one of the lofty goals and ideals of the Islamic Revolution. And perhaps the most important enemy of this revolution is this system of domination. Familiarity with the nature of the system of domination and arrogance and its characteristics and how it works, especially from the perspective of the Supreme Leader of the Revolution, who is the flag bearer of the struggle against the system of domination, is one of the obvious necessities of the Islamic Revolution. Therefore, in the present article, the Supreme Leader's view on the system of domination has been examined, citing his statements and writings. From the Supreme Leader's point of view, the system of domination has features such as macro-politics; The enslavement of nations, the imposition of approaches on other nations, the advancement of hegemons, propaganda and exaggeration, the threat and intimidation of nations, the defense of Israel, relies on the world's major economic enterprises, hypocrisy and hypocrisy, and the tools of the world domination system from a leadership perspective. Cultural and propaganda, human rights, science and technology, international organization, economic instruments, military intervention and security tools. The Islamic Republic's stance against the system of domination in the view of the leadership is the discourse of the Islamic system, shouting and exposing against oppression and domination, non-acceptance of the domineering and destructive domination system, production of knowledge and strengthening of faith, preservation of anti-American slogans and constant struggle. From his point of view, the struggle against arrogance and the system of domination is not closed and is even one of the basic works and the foundations of the revolution.

Anti-arrogance in Imam Khomeini's political thought; Based on semantics on arrogance in Almizan InterpretationArrogance is one of the Quranic terms that have an important place in Imam Khomeini's political thought, but the semantic and executive organization of this idea has not been discussed by Imam Khomeini. In this article, based on the text-based interpretation method and relying on the Qur'an-Qur'an interpretation method, it is attempted to answer the question "What is the semantic and executive organization of starkness in Imam Khomeini's political thought?" A commentary on the Holy Qur'an, based on the interpretation of al-Mizan Allameh Tabataba'i, as a contemplative thinker, be explained. Then, along with it, it is shown that the same literature mentioned in the Holy Qur'an has been taken into consideration in Imam Khomeini's political thought, and he has explained its foundations and dimensions in their political thought and practice. Therefore, it is claimed that the semantic and executive organization of arrogantism in Imam Khomeini's political thought and practice is documented in the Holy Qur'an and can be illustrated by the use of al-Mizan's interpretation and explains and illustrates the concept of arrogant Qur'anic literature. The findings show that the dimensions of this issue can be seen in the policy of "supporting the oppressed against the arrogant", "peaceful relations with the non-arrogant" and "continuing the struggle with the arrogant".key words: Quran, anti-arrogance, weakness, Imam Khomeini, Allameh Tabataba'ee, Almizan interpretation, unificationkey words: Quran, anti-arrogance, weakness, Imam Khomeini, Allameh Tabataba'ee, Almizan interpretation, unificationkey words: Quran, anti-arrogance, weakness, Imam Khomeini, Allameh Tabataba'ee, Almizan interpretation, unificationkey words: Quran, anti-arrogance, weakness, Imam Khomeini, Allameh Tabataba'ee, Almizan interpretation, unification.

Political stability has always been one of the main concerns of political thinkers and researchers, in fact one of the functions of political thought is the effort to obtain political stability. The arena is objectified. He considered the survival of a system in maintaining its political stability. Ibn Khaldoun is one of the first thinkers of the Islamic world who addressed the nature of the state. In fact, he sought a precise understanding of the nature of the state. He is trying to understand the nature of the state with a sociological perspective and at the same time he is looking for a model for the formation and fall of the states. The most basic concept for political stability in Ibn Khaldun's thought is the concept of nervousness. This article tries to understand the concept of stability and political survival in Ibn Khaldoun's thought by describing the different aspects of Ibn Khaldun's thoughts.

The study of the relationship between security and freedom in human societies is one of the topics of security studies, the application of which plays a significant role in regulating social relations. Understanding the security perspective of thinkers is one of the strategies that can be used to explain the relationship between security and freedom in society. Martyr Motahhari is one of the scholars who has discussed security issues in his works. This article seeks to obtain Martyr Motahhari’s views on the relationship between security and freedom in the macro-political system in three political, cultural and economic dimensions. The hypothesis of the present article is that security and freedom in the thought of Martyr Motahhari have a transcendental interaction ratio. The hypothesis of the article has been investigated, using the method of  “Sabr va Taqseem” argumentation, and the theory of recruitment of Allameh Tabatabai. One of the findings of this article shows that from the perspective of Martyr Motahhari, in the socio-political system of Islam, security and freedom in the context of the just laws of Islam, have a transcendental interaction with each other. Accordingly, the priority of one of them (security and freedom) over the other leads to transformation from a state of justice to a state of oppression, and creates one-sided recruitment and unfair relations in society, and the continuation of that situation, while threatening the very spirit of security and freedom in all three political, cultural and economic dimensions also threatens the movement in the direction of the divine sublimation of society.

The views of Khadjeh Nezam al-Mulk have always been significant among the intellectual experts of political schools of thought, particularly the views in relation to organizing governmental relationship with people, all of which considerably affected the formation of the beliefs of future scholars.
The question is how and at which level Khadje Nezam al-Mulk has categorized these mutual relations of the governors and people? In response, this theory has been brought forward by the author of Seyr al-Muluk, using the “justice seeking” approach in three different levels explaining the relations of the governor and people. This categorization has taken into consideration their encounter with the Almighty God as the paradigm of Islamic ideology.
First categorization is “choosing based on destiny decided by God” or “taghdiraat” in Arabic. The 2nd one is pragmatism, which relates to worldly responsibilities, and finally the 3rd categorization is accountability approach in regard to hereafter.
In this research, through using the methods of “historical explanations” and the “textual interpretation” approaches, there will be a systematic review of the characteristics of each level of the categorization. The biggest challenge to all the levels will be the deep reliance of Khadjeh Nizam al-Mulk on the theory of “distribution of justice”, disregarding the theoretical lacuna of “power” on his writings most of which can be justified by the concepts of “requirements of the time” and the “authoritative power” of kings/governors

Ayatollah Sayyed AbdulHusein Lari’s movement in Naseri’s era is considered to be one of the most prominent contemporary Islamic movements. He, as the intellectual leader, opposed domestic totalitarianism and foreign imperialism beside reforming people’s beliefs. Since the aim of this paper was to review reasons and factors of his movement, general components like leadership, people, ideology, mindset, organizational network, military forces and wealth have been studied followed by reasons of failure based on the so-called factors. In this study, descriptive and analytical approach has been applied.

Defending the Islamic state against the attacks launched by enemies is considered a legal defense at the international level and one of the definite rights of the people. In addition to defending, some countermeasures can be essential and justifiable. A question arises here: Is the Islamic state able to organize and carry out all-out retaliatory attacks and take countermeasures against the attacks that may be launched by the enemies? In fact, the answer to the question lies in the acceptance of the permission for retaliation at the international level and in connection to the foreign relations of the Islamic state. In case the answer to the above question is positive, the second question arises: To what extent are these measures permissible and what are the possible obstacles?
It seems that retaliation can be made possible as it is the case with the realms of the private or criminal law and those of the international relations and the belligerent countries (states) or movements. Despite the appropriate aspects of the matter in question, the process of exercising the rule ‘retaliation’, in respect of ‘target’, against civilians (non-military targets) and the enemy captives and in respect of ‘method’ in dealing with inhuman methods as well as the use of weapons of mass destruction may face restrictions and prohibitions. Except for the realm of creating knowledge and acquisition of knowledge of production which can serve to terrify the enemy, there might be the case when it is not permitted to retaliate. In addition, in the present situation, this very last view is consistent with the higher interests and expediencies of the Islamic system.
The article at hand seeks to cast light on the issue of the process of the rule of giving permission for ‘retaliation’ by the Islamic government from the QurÞanic viewpoint as well as the restrictions and obstacles involved.

Studying rulings of news broadcast and press is particularly important with a consideration given to age of communications and the need of jurisprudence to respond to matters concerned with the community. In school of Islam, jurisprudence is in charge of elucidating individual and social must’s and must not’s including jurisprudent rules of the rule “prohibited contributions to sin and prohibited contributions to oppression”. This article initially presents proofs and sources pertinent to these two rules taken from verses and narrations; it cites literal and idiomatic senses of these two rules through verses and later, it mentions ruling of these two rules from the opinions of jurisprudents and jurisprudent principles of Imam Khomeini (ra). Besides, considering the rule “prohibited contributions to sin”, it has dealt with one of the applying cases in media meaning the media which affects abnormally imitative behavior of the audience and further, considering the rule “prohibited contributions to oppressor”, it explores one of its applications meaning autocratic journalism. Consequently, with an emphasis on jurisprudent speculations of Imam Khomeini (ra), it finally discusses special role of news media in resuscitating “bid for good deeds and forbid bad deeds” so that rules of “prohibited contributions to sin and prohibited contributions to oppressor” would be practically achieved.

According to «universal Islamic governance» discourse proposed by Imam Khomeini، Today، the main struggle is not occurred between states with different interests and goals، but between arrogates and oppressed people all over the world. The discourse has developed traditional boundaries of the contrast between «Islam and atheism» and substitutes it for the concepts of «Pure Islam vs. American Islam». In accordance to it، all oppressed people all over the world، including non-Muslim communities too، with unification among themselves، conflict arrogant communities all over the world، even including the reactionary leaders of Islamic countries. This article tries to propone an explanation of the universality of Velayat Governmental system («Velayat Principle») for all Muslims and non-Muslim communities. In this regard، it tries to extract «universal Islamic governance» discourse and its characteristics form Imam Khomeini''s thought. Such a model is practical in three levels: The Velayat of Infallible Imams، Velayat-e-Faqih and the Velayat of a just ruler.

The Islamic awakening is a social phenomenon which means freedom from tyranny and colonialism and the attempt to achieve political and economic independency. This phenomenon reached its peak in recent decades but there are some obstacles to achieve it which lead to failure in some countries, especially regarding the political aspect. analysis the obstacles at verses and hadith is the main subject of this article and By studying the Quran and hadith reveals that Ignorance, oppression, division, fanaticism and distorted Islam are some of these obstacles. Among them, ignorance is the most important one because the other factors lead into ignorance and lack of knowledge of human being and The second most important obstacle is the oppression.

One of the subjects that has been repeatedly addressed in current world political literature, is the story of Holocaust. Based on this story, the Jews claim that during World War 2, by the order of Hitler and with the intention of racism and Anti-Semitism, 6 million Jews were annihilated" extermination camps". Today, after nearly 7 decades from that devastating war, thanks to the endeavor and courage of a small number of conspicuous scholars in the west, the falsehood of the story has scientifically and documentally been demonstrated. The question is that why the Jews fabricated such a big lie? The answer is that the fabrication of Holocaust story was merely a show of the Jews’ being oppressed before the world public opinion, so that, the, so-called, “wandering “and “oppressed”, Jews could justify their occupance and usurpation of Palestine and, of course, by demanding indemnity from Germany, provide required budget to establish the state of Israel there.

In this article, the writer is trying to investigate the nature of justice from Imam Ali’s viewpoint. A study of Imam’s illuminative speeches shows that the real nature of social justice is to establish and grant all individuals their social rights. The writer investigates the relation of right and justice, right and obligation, justice and munificence, oppression, felicity and fairness, to show that Imam’s approach to this subject is a right-oriented approach. The social rights are mutual, and right is a concomitant of obligation; social rights embrace all citizens of Islamic society. Besides, two concepts of “oppression” and “cruelty” are contrary to the concept of “justice”, the former leading to injustice and the latter hindering the realization of justice. All individuals are equal before law, but as for rights, there is no equality. The origin of right is composed of two things: ultimate interest, and agentive interest.