نشریه معرفت سیاسی
سال نهم شماره 1 (پیاپی 17، بهار و تابستان 1396)

Allameh Tabatabaei`s pure social wisdom includes transcendent and political and philosophical theory which is understood by inference from his viewpoint from his works and ideas. Like most Islamic theologians, and following the approach and monotheistic teachings of Quran Allame Tabatabaei considers human civilized by nature. He emphasizes on man`s social tendency and he considers the social aspect of life as policy-oriented. He notifies this feature as the state of being boss and employee, and the interpretation of conventional after community. In comparison with prominent civil philosophers and political philosophers like; Farabi, Khajeh Nasir, Molla Sadra or Allameh Jafari, he was a social philosopher. Social philosophy of Allameh has a great potential for completion and production or even reproduction of social-political philosophy. The current study merely emphasizes on Allameh Tabatabaei being a social philosopher.

It is commonly believed that Islamic political philosophy is a branch of philosophy and its methodology is pure rational method like philosophy. This article attempts to challenge this view and shows that political philosophy is a post-religious discipline, whereas philosophy is pre-religious discipline. Moreover, these two differ from each other in method and content. After all human`s mind is not able to dissolve all the affairs related to the Islamic political philosophy. In order to release this discipline from secularism on one hand and in order to attain success for this discipline in all affairs on the other hand, traditional-rational method must be used instead of a mere rational method.

Islamic political philosophy is the product of three schools of thought; Peripatetic philosophy, Ishraq philosophy of Illumination, and transcendent philosophy. Is has an appropriate potential to answer all the questions regarding the modern political philosophy issues. Meanwhile the answers inferred from these thought schools differ in the aspect of concepts, foundations, issues, objectives and methods used. Using a concept analysis and content analysis method, the present paper seeks to explore the potentials of the Islamic Peripatetic philosophy to find answers to democratic issues. the absence of tie between political Peripatetic philosophy with religious democracy and presenting some signs that show the link to them and the absence of link with the western democracy are of the findings of this paper.

In Islamic political philosophy the term Medina city does not only mean a kind of civil life, but it has a close tie with the way its residents think. Based on what the inhabitants of Medina think, numerous civilizations are formed. Though civilizations have convergence, they differ in many other affairs. Discussion in affairs relating to the civilization is possible through two approaches: first, a descriptive approach through which the researcher deals with the nature of civilization by historical, real and illustrative view. Second, a normative approach through which a researcher deals with the way a civilization is formed. The second approach is more compatible with the modern Islamic civilization. This kind of view is a combination of civilization with the symbols since the foundation of civilization is thought. The insightful studies about the historical philosophy and social sciences can be more compatible with civilization in the second approach. This kind of view brings an agreement between history, philosophy and Hikmat. This view causes history to analyze the incidents than the mere quotation of them and describe than advise; a view that gives a philosophical identity to history and brings the history a normative approach. The first approach is identity builder and the second approach is future determiner.

The position of Ifta (giving religious verdict) and the expression of religious orders is one of the duties of Faqihs during the period of occultation of Imam Mahdi (p.b.u.h). Although Shiah Faqihs are in complete agreement about Ifta for Faqih and getting his approval in obeying him in religious verdicts he gives, they are in disagreement in legitimacy of Ifta and its obligation in getting permission from an infallible`s decree. The present paper seeks to expound whether undertaking the responsibility of Ifta needs Divine command or it is a scientific position that does not need to be fabricated or installed. However, Shiah Faqihs discussed about Ifta, they did not take it into serious consideration. Therefore, the current article deals with the essence of what Ifta is. The findings show that on one hand Ifta is an individual and scientific incident that is equal to Ijtihad. So it is not to be fabricated or installed. Everyone can reach this position by attaining the basics of Ijtihad. But on the other hand it means jurisprudency and intervening in others` affairs that is a social incident. Ifta is a divine position and it can be fabricated or installed.

Expediency is based on insight and management and all nations by regard it as a means for solving difficulties. However, this concept is restricted to certain rules in Fiqh and religion which distinguish it from other school of thoughts. Therefore, spies who are sent to gather information, must conform to certain rules that are in line with the Islam`s political system. They must not violate the assigned rules in order to get the information needed. Since spies are not fully informant of the religious rules and are not aware of the subtlety of the rules, they cannot suffice to their knowledge of the expediencies and take action upon espionage activities. Spies must delegate their decision making to the jurisprudents (Faqihs). Espionage requires up-to-the-minute, innovative and creative expediency. Compelling the spies to conform to the decisions of jurisprudents might lead to espionage insufficiencies. After taking the jurisprudential rules from Faqihs, the expediency must be transformed into a comprehensive law and the spies must learn these laws, attributes in accordance to these laws and the principles related to these laws. Naturally the spies will take expediency into consideration while doing their activities once they are bound to these laws.

Making a genealogical analysis, this article tries to trace the genesis of the “Human Rights” in the perspective of the ontological and anthropological contexts and Fundamentals of the modern world; the man who started his departure from the “Subject” in the Renaissance and Enlightenment era and has revolved toward the “Individual” and then the “Citizen”. The “Conceptual Reason” and “Common Sense” have been exercising a pivotal role in the amendment and enforcement of the human rights on the basis of the modern world’s worldview. According to the social philosophy of the modernity, the special euphemisms and terminology have been accompanying human rights, as follow: 1- Individual and individualism (psychological man, freewill, and power) 2- Rationalism and scientism (scientific worldview, world-building, and secularization) 3- The rule of law and citizenship (liberalism, global community, and the paradox of democracy). Overall, it seems that the human rights are as a sacred text of the modern man actually attached with the abstract destitute subject_ mainly functioning under the “Instrumental Reason” of the western political system.