نشریه سیاست متعالیه
پیاپی 29 (تابستان 1399)

The purpose of the present study is to review the measures of political powers to sustain and develop their control and also explain Islamic and Qur'anic models in this regard. To this aim, the measures of divine leaders in a religious society in terms of the political and social power of relative Qur'anic statements were researched using descriptive analysis. The results indicated that the word of God and tradition of divine prophets have provided the society with some guidelines including endurance and perseverance, scientific knowledge, consultation with experts, and avoidance of unethical and inhumane ways so the community as well as influential natural and legal persons can use divine references and methods such as creating attraction and effective penetration in the political power. Divine leaders have used sufficient power with respect to the principle and diagram of power and completed their management using political behavior as the source of power, rationality as the capacity of power, and prudence as the effect of power, and ultimately, reformed and handled society. They have introduced themselves as the best model for humanity with regard to their high power in bringing change to their environment. Therefore, we can use the method of divine leaders as an Islamic and religious model to manage society.

The purpose of the present study is to review Qur’anic references on individuals’ political security. The research method was non-temporal derivative thematic exegesis and the results showed that the Qur’an in different statements has referred to the importance of all humans and emphasized on their security to retain political rights to express their beliefs freely and fearlessly so that no one can harass them for expressing their opinion and their participation in their social and political destiny is guaranteed by the establishment. From the Qur’anic perspective, without recognizing individuals’ political security there cannot be any development and improvement in any society so every political system ought to provide political security for its citizens and protect their political rights. Therefore, according to the Noble Qur’an we can achieve an optimal and ideal society by recognizing the divine place of humans, his role on the earth, and his political rights as well as defending against any threat in this regard.

The purpose of the present study is to survey the way of interaction with the opponents in the Qur’an. The research relies on the Qur’an’s outlook on human in the framework of two groups of mature and immature people. To this aim and using descriptive analysis, the rights of opponents from an aesthetic perspective was studied and the way of interaction with different opponents with various conditions and qualities were explained according to the views two great commentators of the Qur’an, Allameh Tabatabaii and Ayatollah Taleqani. The results of the study showed that the recognition of the interactors’ rights is a prelude to the wise and thought-out relationship. Therefore, rational and respectful interaction has beautiful attractions, and the dominance of irrationality is the main cause of the violation of rights. Qur’an’s aesthetic view assists human in reinforcing wisdom in this chaotic realm to reassure human rights. The realization of rights in every time, place, and fraction -whether in peace or war- is confronted with natural obstacles such as the opponents’ arrogance, rebellion, outrage, and grudge. In this situation, human obeys his internal prophet, watches over his spiritual heart, listens to his call of consciousness, refines his soul, and eliminates arrogant and rebellious obstacles. This rationality is revealed in self-refinement, tolerance, and realization of the violated rights of the critics and opponents. This spiritual journey results in the manifestation and maintenance of human rights, the realization of various and plural thoughts, the expansion of a safe relationship, and peaceful coexistence among all nations in a religious society.

The purpose of the present research is to study the history of Islamic humanities in contemporary Iran. To this aim, the method of descriptive analysis was used and the results showed that “the concept of Islamic humanities” was first developed by Seyed Jamal through reversing the modernist attempts of Sir Ahmad Khan during the encounter between the Muslim World and the West especially the Indian subcontinent, in terms of the concepts of “decline” and “reform”. Seyed Jamal’s made a smart distinction between “science and development” on the one hand, and “religion and tradition” on the other hand. This concept received attention, and after Arani’s self-initiated perception of Marxism, it led to the controversy between clericalism and left-winged Marxism in Iran. Both abovementioned intellectual traditions assumed the premise that philosophy is the mother of all science so the philosophy of clericalism was divided into atheist and Godly types, and thereafter the concept of Islamic humanities created in the writings of Seyed Jamal revived in encounter with Marxism. This controversy, that was in fact political, received attention once again after the Islamic revolution as a main political concept in the realm of science and entered a new phase with the concept of “cultural revolution”. This concept in terms of social and political issues after Islamic revolution in Iran is associated with some other concepts such as “building knowledge” and “theory making” in humanities as well as “reviving Islamic science and civilization”, “progress and development”, and “entering a new era with the maintenance of Islamic identity”, leading to controversial discussions.

The purpose of the present study is to review the viewpoints of two theological schools known as Asha’ereh and Mo’tazeleh about one of anthropological principles called “free will”. The method of study was descriptive analysis and the results indicated that Mo’tazeleh’s adherence to the principle of favor, divine justice and its balance with free will and punishment in terms of compatibility with human free will, the necessity of not attributing evil acts to God, and admitting God’s omnipotence and power in creating human acts connote that free will cannot be attributed to Mo’tazeleh. However, Asha’ereh assume that human acts are definitely attributed to God they obey divine will. They hold that even classifying human acts into good and bad has a divine origin so good and evil acts have a religious dimension and it will not logically be justifiable and acceptable.

The present study aims to explore what is the anthropological presupposition of a government level with the Islamic Revolution and how it indicates to the existence of an Islamic government level with the Revolution. This research relies on the hypothesis that the qualities and legitimate needs of humans imply the establishment of an Islamic government. In this regard and using a descriptive-analytical method, the anthropological presupposition of a government level with the Islamic Revolution in the political ideology of Imam Khamenei was surveyed. The results revealed that the government in the supposition of "a government level with the Islamic Revolution" is transforming and moving toward the objectives of the Islamic Revolution; however, it is not level with the Islamic Revolution yet. Islamic anthropological elements and components such as human dignity in terms of epistemology, civilization and human sociability and so on indicate to the establishment of an Islamic government level the Revolution. It means that a government based on genuine Islam can preserve human dignity and only an Islamic government can justly manage human society.

The objective of the present study is to explore the role and effect of the provision of human rights on the prevention of political and social challenges. The method of the study was descriptive analysis and it was attempted to show the potential of the constitution in the prevention of upcoming challenges using the theory of human rights in Islam from the perspective of Shahid Beheshti, the historical-critical analysis method, the Qur’anic and Nabawi principles on human rights, the ideas of Imam Khomeini in Islamic Revolution, and the arguments of parliament representatives. The hypothesis of this research study is that the foundation of human rights relies on Islamic, intellectual, and empirical tenets and hence it has a high potential to prevent political and social challenges, to reassure political success, and to reinforce national security. Furthermore, the reinforcement of the indices of sovereignty, hope for the future, and mutual trust between the government and citizens would result in social and political stability and minimize or prevent likely challenges.

In the course of research about a favorable theoretical model for national security in the Islamic Republic of Iran relying on the theoretical framework of transcended and tolerant security, the present research aims to explain different aspects of national security from the perspective of Islamic rationality. In this regard, this research focuses on the following fundamental questions: Does the intellectual movement of Islamic rationality consider just one aspect for security or does it have a multi-dimensional approach to security? Which aspect of security is regarded as a genuine foundation in Islamic rationality? The hypothesis of the study is that Islamic rationality approach puts emphasis on extensive security, and regards value-intellectual security as genuine so that its most important difference with Copenhagen school lies in its distinctive cognitive approach to security. The method of study was descriptive analysis and the results revealed that despite the significance of all aspects of security in Islamic society, the intellectual and cultural threats against the values and beliefs of people are the most important aspect in national security.

The purpose of the present study is to review the security of property rights in Iran during 1304 to 1396. The theory of double balance proposed by North, Wallis, and Weingast is used in this research to review some variables including the rule of law, control of corruption, impartiality of courts, judicial independence, and access to loans and credits. The method of study is descriptive analysis using institutional economics. The results indicate the unfavorable condition of the abovementioned variables as well as the insecurity of property rights in production centers resulting in unproductivity, economic rent, unfavorable growth of creativity and entrepreneurship, and limited access system. The present study concludes that for the fulfillment of the Islamic-Iranian model of progress, it is essential to secure the rights of property throughout open access to resources and improving the abovementioned variables.

The purpose of the present study is to explain the clergymen’s perception of “context” in “Islamic government”. The method of study was descriptive analysis and the results showed that although the clergymen initially had no clear perception of the context of “government” and had not analyzed its concept, just mentioned the necessity to establish the government and considered that as a part of their political ideal. It seems that the concept of government was evident for them so that it needed no analysis and they just deemed its establishment necessary for performing Shari‘at (religious rules). However, the concept of government gradually turned into a central concept for them and became familiar with its new dimensions so they attempted to adopt an approving and disapproving approach to the old and new state of government, thereby bringing this concept into their religious discussions. In general, Shi’ite clergymen do not have a consistent perception of the context of religious government, yet a movement has emerged among them that could realize the new changes in the context of government to initiate the notion of human rights and be in charge of some issues in life. It is evident that a modern government does not get established and a philosophical system of democracy does not take place unless human rights are acknowledged in society.

The purpose of the present study is to review and explain the criteria of political efficiency in the system of Wilayat-e faqih (guardianship of the Islamic jurist). The method of study was descriptive analysis; and considering the conceptual framework as well as the theory of doing responsibility as an index for the assessment of the governments, it was revealed that although the indices of political efficiency in different systems including religious and non-religious ones are evaluated by some fixed common categories, they are logically assessed differently due to their different features and based on the priority of criteria derived from Islamic references and religious ideology. The conspicuous feature of these criteria is adherence to religious principles and values so that the system of Wilat-e Faqih can achieve efficiency according to its purposes for the affairs both in this world and the other world based on commitment and capabilities. Therefore, the religious and committed government should manage both economic and spiritual affairs of people. Furthermore, efficiency based on belief in God and righteousness exists in the ideology of Wilayt-e Faqih. According to the principle of righteousness and justice, the middle objectives of an Islamic government consist providing material welfare, dignity, and freedom for people; and the ultimate objectives of an Islamic government consist bringing final guidance and prosperity for them. Thus, according to the epistemological and ideological tenets of Islam, neither belief in the other world and divinity is in contrast with development and the realization of the indices of efficiency in this world, nor development hinders spiritual prosperity in the other world. As a result, appropriate management of the affairs in this world can be compatible with the objectives in the other world and is not opposed to the efficiency of the political system.

The purpose of the present study is to explore the state of political participation in the 9th and 10th round of presidential election in the Islamic Republic of Iran. This research relies on the hypothesis that political participation in the 9th and 10th presidential elections, despite some differences compared to each other, has been under the influence of religious ideologies and beliefs, the performance of former governments, propaganda and debate campaigns, and populist policies. The method of the study was descriptive analysis and based on the theoretical framework of Pippa Norris model. The results conveyed that political participation is considered as a contributing factor in decreasing social anxiety and mental stress because the citizens can have a direct and indirect role in choosing their politicians, governments, or laws. In the 9th and 10th presidential election in Iran, reliance on religious values, vast propaganda campaigns, media debates, and populist behavior were among the effective criteria on increasing political participation. Therefore, based on the theory of Norris, religious ideology and beliefs in micro level (sources and motivation), the performance of Khatami’s government in micro and macro level (government structure and motivation), propaganda and debate campaigns in moderate level (electoral laws), and the populist performance of Ahmadi Nezhad in micro level (sources and motivation) were effective on the state of political participation in the 9th and 10th round of presidential election in Iran.

The purpose of the present study is to analyze contributing factors behind the transformation of people's electoral behavior in the 9th presidential election of the Islamic Republic of Iran from the perspective of structure and agency. Using the theoretical framework of structure and agency and with an analytical approach and qualitative method, this research identified the structures and agencies effective on the election and also dealt with their roles. The results showed that the electoral behavior of Iranian people is under the influence of structural factors such as economic, social, and political background, and agency factors such as characteristic features of the candidates, the electoral propaganda, and the candidates' approach to the performance of former governments. Every single structure or agency factor per se has not been the only effective factor on the election of presidential candidates, however, propaganda agency (specially the negative type) has had a conspicuous impact on the victory and defeat of the candidates provided that structural conditions were met. Considering the uncertain status of political parties in Iran, factional and party support of a given candidate could not have brought victory for him. On the other hand, the emergence of passive participation among people is among issues requiring the appropriate policy of the officials in order to avoid likely harms on Islamic community and pave the way for the purposeful participation in the political realm.

The purpose of the present study is to demonstrate the relationship between self-improvement and just peace using a descriptive-analytical method. The results showed that resolving disagreements and disputes in human society and the realization of just peace depend on human self-improvement at various personal and social levels and especially at the level of officials and politicians. Self-improvement as the most important step is prior to improving society and civilization. It can assist the realization of global peace in two realms of paying attention to human pure nature and overcoming sensual instincts and tendencies. Self-improvement as an innate controlling force can have two especially important tasks: One is related to highlighting human virtues such as seeking justice and morality, and another is about controlling instincts to prevent rebelling, hegemony, and tyranny against others. Undoubtedly, the above two features, after improving the human, can bring tranquility and peace in society because personal improvement will lead to the purity of soul and calmness. As a result, all the individuals living in society can feel rest and just peace.

The purpose of the present research is to study challenges and contradictions of the political theory of feminism, especially the liberal trend supporting women's right to have religion. The results showed how the tenets of western contemporary political philosophy such as freedom, equality, justice, power and so on have brought about challenges in this regard. Using descriptive analysis, it was attempted to review religion and feminism in general and then refer to two approaches of this school toward Muslim issues in order to explain some challenges in the relationship between religion, politics, and gender. Besides, the aspects and factors of liberal feminism in handling this triplet relationship between religion, politics, and gender was surveyed using philosophical analysis. The reconciliation attempts between liberal Feminism and religion, the evaluation of political ideas in this regard and their pros and cons in relation to religion and gender were among other issues under research in this study. The results showed that the majority of liberal feminists traditionally assume that the life of religious women is lacking freedom, independence, justice, basic rights, and equality. It is just within the recent years that the above-mentioned perception has been doubted with Muslim women's increasing activities reflecting their experiences. Instead, some theories such as multiculturalism along with reconciliation between liberalism and religious groups have emerged. It seems that both liberal and feminist trends are incapable to resolve the existing contradictions in this regard as they are loaded with the heritage of modern political philosophy.

The purpose of the present study is to research about the humanistic approach of Islam to development, the role of material welfare in improving the indices of Islamic development among Islamic countries especially Turkey and Iran. The method of the study was descriptive analysis and the results showed that the indices presented by Islam are not so different from valid and common global indices. It means that both indices of human development and Islamic human development have humanistic approaches leading to similar results despite their own distinct differences. Due to some internal and external issues such as international sanctions, Iran has not had an optimal and acceptable economic condition in the recent decade and the pressures have led to instability in the policy and economy in some periods. Meanwhile, Turkey's Justice and Development Party having Islamic tendencies has achieved a boom in various internal and external fields and this political and economic stability has neutralized the negative impact of trivial decrease of gross domestic product on the index of human development in the country during recent years. The dominant political systems in Turkey and Iran have always had Islamic tendencies during 3 recent decades and it is proved, especially about Turkey, that Islam and Islamic tendencies never impede growth and development.

The present study aims to explain the potential of monotheistic ideology and divine traditions in the world politics. To this aim, the descriptive analysis with reference to the Qur’anic verses revealed that the world politics relying on monotheistic ideology and divine traditions of Takwin (creation) and Tashri’ (legal Islamic rules) is capable to respond to the issues in the policy in terms of mutual interactions between the human and lifeworld. The purposeful and Takwini look at the universe and all its components moving to the perfection is not incompatible with the divine rules of God and therefore, human has an immense role in his destiny and changes in the lifeworld due to his free will and liberty. In order to answer to challenges in the world politics from the perspective of divine traditions, it is necessary to extract and compose general tenets and values based on Godly traditions for all humans, societies, and nations during history from the past to future. Therefore, the world politics can be derived from the monotheistic ideology and divine traditions.