اندیشنامه ولایت
پیاپی 6 (پاییز و زمستان 1396)

A theoretical challenge in policy making is whether one should adhere to ethical rules and ideals or consider the status quo and stick to national interests while adopting a strategy. The current research is a reflective study in the light of theoretical approaches of idealism and realism which investigates the interaction rules of these two concepts in the views of political thoughts of Imam Khomeini and Imam Khamenei in the political system of Iran. Employing an analytical-descriptive method and collecting data through documentary research, the current study attempts to answer this question that what are the theoretical rules of binding idealism and realism in the political thoughts of the Imams of the revolution. The result indicates that in the discourse of Islamic revolution and the thought system of the leaders of the revolution, components of idealism and realism are organized on the bases of Shiite rules of jurisprudence including Ejtehad (religious authority), reason, advisability (interest), occasion and context which become manifest by applying binary concepts such as ideal-real, advisability-reality and rationality-conservativeness. It can be concluded that the political discourse of Islamic revolution and consequently, the political jurisprudence of Imam Khomeini and Imam Khamenei is neither mere idealism nor mere realism but a blending of both which is realist idealism in intra-national policy decision making.

Worries about the endangered existence of the system of the Islamic revolution of Iran - particularly its revolutionary dimension- which results from a number of factors including vulnerability of national economy to anti-Iran sanctions of the west and promotion of the idea among elites saying that problems of the country are solvable through negotiation, brought about over-emphasis on the “strengthening internal structure of power in the system” by the supreme leader. Thus, employing a descriptive- analytical method, the current research tries to shed light on the nature and quality of this idea by the supreme leader.  The results shows that in the view of the leader the strengthening encompasses all dimension of the power in the system while the emphasis in the current condition revolves around sustaining the country’s development and the necessity of preserving the revolutionary identity of the system in spite of foreign pressure. According to the supreme leader these objectives are fulfilled through implementing measures at two levels of real and legal structures of the system including adherence to major goals (ideals) and geometry of the Islamic revolution in policy making at the level of real structure and building up all variables and factors which results in the efficiency of system at the level of legal structure.

Enemies have envisaged Islam as a great danger for western civilization and thus have changed the view of the world toward Islam into Islam-phobia. Such a plot has declined the security of Islamic system. Considering the weight of this issue in securing social-political life of Islamic system, a question has raised that what are the appropriate counter-measures of this plot. Therefore, the current research is aimed at a) investigating the foundations of jurisprudence for extracting the proofs submitted on preventive measures against the plot by the enemies of the Islamic revolution of Iran, b) arriving at a jurisprudential approach toward managing threats, c) dwindling the damage of the plot by the enemy. Using a descriptive-analytical method, it is concluded that conventional measures must be separated from non-conventional ones. Conventional measures include legal sanction, spying and influence, dominance on information, documents and equipments, Terrorism, inflicting disorder on information technology, invoking dispute, breaching military treaties, inflicting disorder on political, economical and legal systems, entering into military treaty with other countries, psychological operation and rumor spread. Non-conventional measures include using mass destruction weapons, treachery and propagating corruption and prostitution.

A critical necessity for success of individuals or societies is adoption of non-gratified stance against the status quo and trying for fulfilling the ideal.  To this aim, individuals in all levels of the society are required to become cognizant of their weaknesses and strengths. A major tool toward this is use of constructive criticism for reform and change. Constructive criticism has been wisely emphasized in many occasions by the supreme leader. The current research has used a descriptive-analytical method and employed documents to delve into this issue. After elaborating on the concept of constructive criticism, its weight and importance, the researcher has discussed the etiquettes of constructive criticism in the words of the supreme leader which include observing Islamic ethics, priority of self-criticism, considering the context and occasion, understanding necessities of criticism properly and criticizing the action rather than doer of the action. Accordingly, the consequences of criticism are human remembrance and reform, ideal change in society, joy and movement in the society, explaining truth, minds enlightenment, improving national, social and civil security, creating sense of identity among people and responsibility of authorities.

In the political thought of Islam, law is among pillars by which it is meant those obligatory regulation and orders that are enacted by legislator and given for execution. The goal behind law-making in the society is satisfaction of daily needs and ordered management of affairs. Mohaghegh Naeini and Imam Khomeini are amongst those jurists who adopt a monotheistic view toward legislation in the society. In both views, law-making and legislation is attributed to God and divine law is the major criteria for act of people. Accordingly, in both views the legislation for human society is conceivable. However, due to their particular religious look, each of these jurists has determined a particular limit and condition for legislation. According to Naeini, due to rational limit and logical division, government is either possessory or authoritative which the first kind is logically oppression and the second is permissible in divine law while preferring an evil over a more evil.  However, in the view of Imam Khomeini governments are four kinds which can be established in the time of occultation by a legitimate ruler and make laws. It is concluded that in both views, the enactment of the law is solely starts from the authority of jurist.

Defensive of Iranian nation in the Imposed war is an instance of defensive Jihad. Imam Khomeini as a jurist and religious authority managed the holy defense. This research is an attempt to analyze and explain the views of Imam Khomeini concerning holy war. accordingly, issues and rules of defensive law is investigated in the views of jurists while delved into those of Imam Khomeini concerning the holy defense and issues such as priority of defense over other religious obligatory duties is discussed. This research has used a descriptive-analytic method and concluded that Imam Khomeini has put issues related to defense jurisprudence into practice and his views concerning holy defense which are on the bases of Javaheri jurisprudence and in line with other jurists, are religiously robust and valid.