ماهنامه معرفت
سال بیست و هفتم شماره 9 (پیاپی 252، آذر 1397)

From the perspective of Amir al-Mu'minn Ali (pbuh), one of the other signs of real Shiites is controlling anger (khazm-e Ghaiz). The term "Jor’e" which means “drinking one’s anger” is a metaphorical term which means suppressing and controlling one’s anger. If an angry person loses his temper and does not control his anger, he will insult or attack the person who provoked him. But if he is restraint, he will drink his anger like fresh water; his anger will subside and fade with patience and self-control. Anger has a lot of psychological, worldly, and otherworldly consequences, and its control is very important, because it intensifies the conflict, and prepares the ground for human’s degeneration into great sins. Anger is a defensive instinct and an emotional state that occurs in the aftermath of being subject to disrespect and an encroachment on one’s property. Based on this instinct, one becomes angry when he/she perceives a behavior as insulting, and is sensitive to the insulting behavior of others. Of course, anger is twofold: desirable and undesirable. Undesirable anger is the result of one’s whim of the soul and selfishness, and desirable anger is the result of zeal for the rules of religion, the elimination of disrespect to religion, and the protection of religious values.

Shi'a jurists have the same view on the issue of the principle of "velāyat-e faqīh" (guardianship of an Islamic jurist) and the successorship of a qualified jurist to the Imam Mahdi (P.B.U.H.) during his absence. In all jurisprudential periods, all jurists are agreed upon the issues such as verdict, judgment and guardianship in hesbyah matters, but they have different opinions about the public guardianship and political position of velāyat-e faqīh. Some jurists prove all the governmental authorities of the infallible Imam for a jurist, but some others restricted his authorities just on the hesbyah matters such as guardianship upon orphans. It seems that, these jurisprudential differences have been due to the lack of involvement of jurists in governmental issues; because in previous periods, the authority of velāyat-e faqīh has not been widely spread, but it has evolved over the course in terms of social and political conditions and it passed through plot synopsis to detailed analysis and from the issues such as verdict, judgment and guardianship in hesbyah matters to related issues to the political position. Using the analysis method and recognizing the opinions of the well-known jurists in the eightfold areas of the jurists' thought, this paper proves the theory of velāyat-e faqīh.

Citizenship rights in every platform are based on a set of principles, which are the main foundations of each of those rights. Civil Rights in Islam are based on fundamental principles, whose recognition can give us a precise framework. Using the descriptive-analytical method and referring Islamic resources, this paper extracts the most important of these principles, and then exposes its ruling logic. The foundations such as the principle of "the Absolute Divine Sovereignty", "preferring the otherworldly interests to the worldly one", "the priority of the spiritual life", "human dignity", "justice", "appropriating behavior", "expediency" and "correlation of right and duty" have a fundamental impact on the citizenship rights. The Islamic government is responsible to pay attention to these principles in the framework of framing the rights of citizenship and putting them into practice in society, because neglecting these principles would undermine civil rights.

The Islamic Revolution of Iran is a pattern of human awakening in the present era. Also, Imam Khomeini, the founder of the Islamic Revolution of Iran, whose political thought is based on Shi'a political jurisprudence, is the criterion for recognition of the principles of the Islamic Revolution, and so far, he has played a decisive role in directing and raising movements among the nations. In his thought, with the development of the responsibilities of the Islamic system, the goal of establishing such a system is defined at three levels: national, regional and global. In the regional and international dimension, he considers the exportation of the Islamic Revolution, i.e. promoting the influence of Islam among the people of the world, as a genuine responsibility of the Islamic government towards the world, which must be followed in cooperation with all pillars of the system, through the obligatory principle of "commanding good and forbidding evil" as one of the most important Islamic concepts. In his eminence's political thought, the goals of the international exporting the revolution included intrinsic and inevitable; exporting a model of desirable values, fulfilling religious duties, neglecting oppression and protecting the oppressed, military tactics, following the principle of "invite", maintaining darul-Islam and preparing conditions for the global Islamic government.

The Holy Qur'an, as the main source in Islam, is the origin of the Islamic thought, which the most important one is the issue of "defense and security". This view relies on theoretical foundations and principles that deserve to be discovered and explained on the basis of religious doctrines. Using descriptive-exploratory method, this paper seeks to study the principles of defense thought in Islam based on the Quranic teachings. Negation of domination, adhering to the duties, independence and self-sufficiency, maintaining unity and solidarity and peaceful coexistence are among the main important foundations of defense thought in Islam, and obeying the commander, recognition of the enemy, cutting off the roots of corruption, defense preparation and cross-border defense are among the main important principles of defense thought in Islam.

Political philosophy means the study of politics from a philosophical perspective, which seeks to locate politics in the existential system of the creation. Basically, there are two types of questions in politics: routine and transient questions that would be responded differently depending on time, location, and circumstances and lasting questions that have always been among nations and in different periods of thought. Political philosophy seeks to answer the perennial, fundamental and enduring questions of political science. Using descriptive-analysis method, this paper seeks to study the "political philosophy" and its status in the Holy Qur'an with an emphasis on Allameh Tabatabaei's view, to recognize his attitude towards political philosophy. The research hypothesis is that, among the Muslim thinkers, Allameh Tabatabaei is one of the rare scholars who has an independent view in political philosophy and social system of Islam that he has extracted that from the Holy Qur'an and traditions and then has proved it rationally.

Creating an any behavioral approach by active social actors and acceptance of passive actors creates a special social structure. From the viewpoint of Imam Khomeini, religious values and human values (nature) are two social indicators, which prevent the creation of a social structure of domination. The anti-religion and anti-natural behavior of the active political actors in the international arena has led to the creation of a new world, which is devoid of religion and human values. Although the current structure of international relations includes components and institutions such as law and the international organization, it he has a tyrannical temper. In this autocratic system, only the interests, security and the free identity of some actors (powerful political units) will be provided. Without the social reintegration of "religion" and "nature," there will be no possibility for a universal interest in the world. Since the current structure and the international system prevents the return of these two factors, which rejects the domination over the social values, there is no possibility of reforming the current structure and obtaining the public interest. Thus, changing the global system and its behavioral structure is necessary.

This paper seeks to analyze the behavior and behavioral criteria of the international actors in interacting with each other. International actors engage in a pre-made structure. Using descriptive-analysis method, this paper seeks to evaluate the relationship between the behavior of the actors with their goals, and their being-effected by the existing structure of the international relations from the viewpoint of Ayatollah Javadi Amoli to comprehend and classify the behavior of the actors. Concentrating his idea, as a well-known scholar in  this field, this paper implies that, religious attitude is the most complete explanatory approach. Arrogant actors have created a structure based on personal interests and security through the deprivation of security and interests of the other actors to eliminate the religious and human values. Emphasizing religious and human values, anti-arrogant actors seek to build a new structure, which provides justice and security for all global actors.