نشریه علوم سیاسی
سال بیست و چهارم شماره 3 (پیاپی 95، پاییز 1400)

The general perception is that social justice is another interpretation of distributive justice and that the idea of distributive justice has existed since ancient times; The idea of social justice, then, is not new, it is merely a new linguistic combination for the same well-known old content. The present article tries to show from an analytical point of view that, firstly, tourism justice itself has undergone conceptual and content evolutions in the context of history, and secondly, the idea of social justice in contemporary times is clearly beyond the scope of distributive justice concerns. Any notion of distributive justice is a form of social justice theory, but some theories of social justice cannot be reduced to distributive justice. The legibility of social justice and its cultural complexity is another important point that is emphasized in this article.

The aim of the present study is to study the jurisprudential characteristics of prostitution and subversion, which was addressed using a descriptive-analytical method. The results showed that the main characteristics of prostitution are as follows: What is in the minds and consciences of individuals and is not clothed in the guise of external fulfillment cannot be considered as prostitution and subversive practice. An activity is considered to be in conflict with the system or the ruler, not a neutral and irrelevant activity. It is a violent and warlike act, and peaceful opposition cannot be called an outrage. Violence is a continuation of a specific malice (intent to overthrow or weaken).

The present study seeks to provide a new answer to a fundamental question within the framework of the tradition of Islamic political philosophy, which is how to use and deduce revelation in different historical-civilizational and cultural conditions and requirements? The claim of the research is that the Prophet, like a mirror, receives the divine rational truths through divine revelation and presents them to the people. Due to the fact that the Prophet's noble soul is a mirror in receiving divine revelation and the role of the mirror in representing the received truths, the Prophet has conveyed the received truths to the people in accordance with cultural, civilizational, social and ... conditions. Thus, in case of transferring the revelation of the Prophet to new conditions, the inference of divine commandments requires contemplation, reason and ijtihad. This analysis can be called the ritual theory of revelation. According to this theory, the truth of the human soul, which is his eloquence, receives revelation. The general rational truths mentioned above become partial truths during the inner process of the Prophet. The main achievement of the ritual theory of revelation is the rationality of religion and the possibility of rationality in that it has its consequences in the relationship between religion and political philosophy, religion and politics, analysis of religion and law, philosophy of legislation and legislation, characteristics and duties of government and government, ultimate goals. Shows the law and how to interpret the revelatory text.

The purpose of this study is to genealogize the approach of Shiite Imams to peace, considering the founding role of Imam Ali (AS) in relation to the approach of this group, following the valid relations in the three central Shiite discourses in the era of presence. Therefore, in order to require discourse studies, to identify the central actions in the first Shiite discourse influenced by Imam Ali (AS) as a subject of discourse, to follow the emergence of pacifism in the attitude of Imam Hassan (AS) and the signs of peace in Shiite discourses in other Imams (AS) Been paid. This study tries to show how the two central actions of struggle and withdrawal, as established in Imam Ali (AS)'s approach, have played a pivotal function and a central role in all three discourses by discussing three Shiite political, social and ideological discourses.

The purpose of this study is to critique the principles and arguments of the theory of Khalafullah, the Egyptian modernist and one of the successors of Al-Manar intellectual circle. Relying on the ijtihad principles of the Arab reformers and based on the use of Quranic words and related religious rules, while depriving the Prophet (PBUH) of the position of sovereignty, he believes that after the end of prophethood, by handing over worldly affairs such as governing society to human reason, Rulings are a general interest that is recognized by experts (the people of the settlement: the first order). This theory has inspired some contemporary Arab and Iranian thinkers on the idea of "removing religion from government." The findings of this research, which was done in a descriptive-analytical method based on Quranic verses and using Sunni sources, show that this theory is based on artificial rules and unscientific analyzes and is based on strong evidence from the book and tradition. is not. Interpretive interpretations of Khalafullah are also interpretations of opinions; The conclusion is that Khalafullah and his associates, despite their modern thinking on the formation of the state in the Islamic society, were still indebted to the classical Sunni thought in the authority of the word of the people of the Qur'an and their difference is only in the new and systematic reading of this thought based on incorrect interpretation of the Qur'an and rules. Which does not have a solid Quranic basis.

The aim of the present study is a comparative study of government in Naini and Motahhari political thought. The main question is how to explain the commonalities and differences between Naini and Motahhari political thought about government by referring to the conditions prevailing during the constitutional period and the Islamic Revolution? For this reason, with Skinner's contextual hermeneutic method, it was shown that there is no difference of opinion between the two thinkers. Both believe in the divine and popular legitimacy of the jurist during the absence of the Infallible Imam, and his role in society is the role of an ideologist and his duty is to monitor the correct implementation of ideology in Islamic society. Naini, because of his presence in the reformist atmosphere, with a positive and interactive view and using the hidden capacities in Shiite jurisprudence, wanted to reform the process of governing and not to dismantle it; But Motahhari, because of his position in the revolutionary atmosphere created by Marxism, sought to form an Islamic government with his own views by using the Shiite intellectual capacities and looking negatively and critically at its components, by ideologizing religion.

The purpose of this study is to answer the basic question of what elements are the sources of Iran's soft power and how can they be used in competition with the soft power of countries active against Iran in the context of public diplomacy? For this purpose, twenty sources of soft power in Iran were examined using the method of thematic analysis, the final model of which is summarized in "Resistance and Progress". The main rivals of soft power are Iran, the United States, the United Kingdom, Turkey, Iraq and the United Arab Emirates. The success of Iranian public diplomacy depends on progress in the scientific, economic and military dimensions combined with cultural-political resistance to global arrogance.

This research has dealt with the ability to implement the theory of protection responsibility based on the jurisprudential rule of "Uniting the Hearts". In answer to the main question, "What is the scope of application of the basis of the uniting the hearts in the theory of protection responsibility?" It was hypothesized that "the theory of the responsibility of protection, based on the jurisprudential rule of the uniting the hearts, can be a good legal basis for the implementation of the human rights standards of the Islamic Republic of Iran in foreign policy." The subject of the research was explained in three areas using descriptive-analytical method. First, it was possible to identify the principle of the theory of responsibility based on the uniting the hearts in the two axes of "the possibility of identifying the conceptual relationship with the uniting the hearts" and "the possibility of identifying the applicability of authorship in the absence". Then, with a reductionist and generalist approach, which considers the inclusion of the title of component of their hearts in relation to infidels and Muslims, individuals subject to the responsibility of protection based on the uniting the hearts and the territory of this responsibility were identified. In the third area of ​​the research, the application of the rule of uniting the hearts in the doctrine of responsibility of protection and implementation of the theory was discussed and then, while applying the levels of responsibility of protection - which includes responsibility of prevention, responsibility of reaction and responsibility of reconstruction - with jurisprudential rulings and titles. Numerous Shari'a proved the agreement of the two bases of the research subject in terms of hierarchical strategy.