نشریه معرفت سیاسی
سال دوم شماره 1 (پیاپی 3، بهار و تابستان 1389)

The discourse of justice and development, on which the supreme leader lays special emphasis in the fourth decade of the Islamic Revolution history, demands a proper perception of the relationship between justice and development. Justic in the sense of "locating every thing in its proper place" or "giving every one the right he/she deserves" is administered, only whene government fulfills it own duties.The idea of justice implies that, in an Islamic government justice is never inconsistent with development and it goes side by side with development paving the way to people to attain high degrees of perfection.When government's hard efforts are centred on divine, moral and educational values thus, paving the way to most people to reach high levels of perfection we can say, justice has been achieved because such a government has fulfilled its duties towards its people properly. Therefore, if the Islamic concept of development-which stresses the idea of spiritual development and defines justice as a means of giving each individual or group the rights he/she deseves is-observed, then one of people's rights is achieving spiritual development. In this case, both development and justice will go side by side, and so there is no cortradiction between them.

In order to have a good acquaintance with the Islamic Republic of Iran we ought to know what its main features are. The Islami Republic of Iran seems like a political system consisting of three spheres: belief (political philosophy), structure and conduct. The author seeks to examine the features of the Islamic Republic of Iran in the light of these three spheres.In the sphere of belief, the discussion is centred on theocrism, Islamic-based anthropology, and the belief in prophethood and Resurrection. In the sphere of structure, the article deals with the political, cultural and economic structure. In the sphere of conduct, the author points to the conduct of the eleté, citizens and social groups. The present article presents a theoretical analysis of the main characteristics of the Islamic Republic Government.

In the loot few years, most media organizations and political analysis centers have almost consensus of opinion that leo Strauss is the disciple of neo-conservatism, whereas the only source which backs this calim is the critical interviews with Shadia B. Drury and some of her articles. To support her claim, she holds fast to an approach the essence of which remains unknown to the writers and proponents of this claim especially in Iran. The feminist and homogenous poinious adopted by Shadia B. Drury have contributed to suggest an interpretation of Strauss which is, in fact, a thought deviation based on nartue and spirituality.The prese article seeks through a critical case study to compare Drury's picture of Strauss with his real picture of the implicit semantic study of the ideological confusions in political philosophy.

Neoither in socialist communism nor in liberal capitalism can justice and development go side by side, whereas in the monotheistic and tran scen dental view of Islam particularly the strategic devout perspective of Shiah justice and development and not only in agreement with each other but closely connected to one another and each of them is affected by and affecting the other to large extent. Modern trend sees that materialistic and economic justice and development, that is socialistic justice and capitalistic development oppose each other.The balanced and transcendental aspects of monotheistic approach to development include economic development and culturalaud spiritual development and justice includes ecomomic and political justice in additior to cultural justice which is divected towards cultural, spiritual and moral transcendence.Consequenthy even if it is possible to achieve development and ignore justice, attainment of a conclusive and sustainable development will not be possible.The present essay diswsses the relationship between the transcendental discourse of justice and development in the theory of Islamic system and Islamic government.

One of the most imporfant components in making decisions and formation of pplitical system spciifying the relationship of ideal objectives with the available capacities and predestination, the accomplishment of which can recreat and mainifest itself.The anthor tries to investigate the theoretical aspects of this snbject and distract the practical preospect from the depthe of the theorization of some of current Iranian Politico-religious thirkers. Some devote their time to think deeply of what happens in their own lifetime, hoping to reach their ideal goals. Getting a faqih's permission concerning governmental affairs and athempting to limit a soverign's illegitmate jurisdictions when if is impossible to remove him from authority are attempts to ensure the legitimacy of different strategies in this field.

Various theories about development have been the subject of speculation and inquiry. Some regard that the apparent life of industrial societies an indication of development and reconstruction.Some others adopt an oppressive attitude and maintain that societies have to comply with what they determine A third group adopt a negative view and hold that the capitalistic economic system which works systematically hinders the development of the third-world countries and brings to them economic disturbances. The ultimate aim of the western view of development is achieving absolute materialistic welfare, a view which is not approved by Islam for Islam seesthat materialistic welfare is only a means of attaining fundamental goals.The author expounds the Islamic viewpont of the meaning of development and its objectives. Then he tries to point out to the cultural areas of development and progress in the view of Islam, the Constitution of the Islamic Republic of Iran and Imam Khomeini to illustrate the overall features of the Islamic type of the idea of development. The essay seeks to shed light on the various points which play an effective role in attaining a distinct meaning of development in Islam.

The question of the goals of government is noe of the important issues of political philosophy. After defining the meaning of religious government, the author points to the main views put forward about the goals of government. Contrary to the view adopted by modern philosophyers who hold that the fumction of government is maintaining order and promoting people's welfare, classical philosophers think that in addition to maintaining order and administeriny justice a government is responsible for education of nation and guiding it towards good and felicity and poving the say for attaining human virtues. The main difference between a eligious type of government and the non religious type is that in a religious type of government the main concern is not only meeting poople's physical needs but also emphasizing on justice in distributing facilities, and due to its observance of man's nature and reality a religious type of government is value – centred one. Accordingly, the main characteristics of this type of government are seeking justice, education of nation and guiding it towards true good and felicity and observing the profits of the hereafter.