religious rationality

Researches on the subject of "governance" are expanding in the scientific space, but this subject has not yet found a clear literature. For this reason, this research tries to approach some important aspects of governance in its new meaning, so as to firstly create a correct understanding of them, and secondly, to clarify the relationship of the Islamic Republic of Iran with those aspects to some extent. The main question of this research is as follows: What challenges and opportunities do the fundamental features of the new governance create for the Islamic Republic system? Due to the scope of the aspects of governance, this research will only clarify the relationship of governance in the new sense with authority and democracy as two important aspects that have the most contact with the current political system of Iran, so that with a degree of self-awareness, we can understand governance in the field of political and Social life. This research has shown through analytical-descriptive method and with the help of reliable library documents and by introducing three rationalities as three types of governance that governance in the new sense is compatible with the third rationality. The findings of this research show that governance based on the third rationality challenges and opportunities such as greater participation of people in decision-making, increased productivity in the implementation of policies, increased socio-political legitimacy, lack of attention to Threats in the field of culture and fixed religious values create a severe limitation in policy-making related to transcendental values.

If the application of God's supreme creation to reason can be understood in the language of traditions, then rationality, which is not but applying reason and adherence to the requirements of the same reason, giving thought to the matter and make planning, and the conformity of opinion or action with "reason" is of high position. Naturally, thinkers and  philosophers who thoughtfully and methodically made use of the power of reason in the way of gaining human knowledge and understanding of goodness and nastiness, good and evil, righteousness and unrighteousness, can be said to be the  Qur’anic examples of the men of wisdom (ulu’l-albāb), men of insight (Ulu’l-abṣār), lords of understanding (dhawi al-Nuhā), and lords of wisdom and intelligence (dhawi al-Hajra wa’l-hijā).
The present article, with no precedented and scholarly attitudes to the wise thoughts of “Hakim”, is a cursory glance at the “explanation of religious rationality in the jurisprudential realm of Hakim”, with the aim of introducing the heritage and treasures of knowledge left by him, provides a new explanation based on his “method of content analysis of texts”. Perhaps the most important achievement of this research work is to open up new vistas in the research in such fields for those interested in the issue of the “Hakim’s rationality”.

The purpose of the present study is to answer this research question: which written and implicit evidence has Ostād Motahhari presented of the concept of mankind as a political-Islamic subject in his intellectual framework regarding the Islamic revolution and republic? The method of study is descriptive-analytic and the results showed that Ostād Motahhari has portrayed a new model of mankind through comparative and systematic analysis so that he implemented the content of political philosophy and religious anthropology based on religious and spiritual rationality.

The prerequisite of our religious and political rationality in safeguarding the Ashoora Movement is the recognition and distinction between the role of three important factors of this movement, namely its goals, its methods and its tools. In this regard, features such as generality, stability, sanctity, conformity with the human nature and the religious texts, and maximal admission of the goals of the movement, increase its status in relation to the methods and the tools and even, in the light of the goals, give a new meaning to its nature and its role. In this regard, “Amr-e be Ma’roof va Nehy-e az Monkar” as the main religious and political goal of the movement, together with its other sacred and universal goals, determine the nature and the function of the tools such as mourning and also the function of “Hosseiniye”s and “Takiye”s. This is because methods and tools could be of value only if they serve the goals. Furthermore, attention to the longitudinal relationship between the three variables of cognition, affection and following the Imams, especially Imam Hossein, is very important in religious and political learning from the Ashoora Movement, because it keeps us away from radical emotionalism and adds to the importance of our religious and political rationality. It means that attention to Imam Hossein’s religious leadership role from which “Amr-e be Ma’roof” derives, is more important than demanding worldly and otherworldly needs. Thus, according to our religious and political rationality, it is necessary to follow the goals of Imamate and the Ashoora Movement and in this way, use only the methods and the tools that are beneficial and effective; because methods and tools are temporary and transient and could not be regarded as sacred.