نشریه حکومت اسلامی
سال چهاردهم شماره 3 (پیاپی 53، پاییز 1388)

The present article reviews the main intellectual proofs which affirm the principle of the guardianship of jurist of Islamic law (Wilayat alfaqih) which means general rule or leadership of soeiety. Among the purely reasonable evidence is: it is our duty to administer justice utterly in all aspects of man's life and no one is able to administer justice unless he or she is well acquainted with it, which follows that a ruler needs, in addition to be just, to be most knowledgeable of justice. This notion is referred to as "just guardianship of jurist". Another purely intellectual proof is: we all admit that justice is obligatory and praiseworthy and that injustice is indecent and religiously unlawful and so it is intellectually impermissible to prefer something undesirable to what is most desirable. Consequently, when there is a just religious jurist it is impermissible to entrust the responsibility of governance to other than a just religious jurist. The holy Quran contains a number of verses which can be referred to for affirming the general political guardianship of jurist of Islamic law.

The question of defining the bases of legitimacy has for long been the special concern of thinkers and perhaps it is one of oldest subjects in the social and political fields. Some consider such questions like "who should be a ruler? " or "why should people obey the ruler? " as the primary questions raised in explaining social issues. This is because building a society and establishing relations between people will not be possible without having an authority which organizes and manages social relations. Some consider the necessity of forming a government as a selfevident truth, so today no thinker dubts that it is a necessity. دBut, concerning the question: what things are required for having the right of being a ruler, different views have been exchanged by differet schools of thought and certain bases for the legitimacy of ruler have been put forward by each of these schools. The author seeks to prove that the source of legitimacy of ruler – as the Shiah believe – is only God and holds that any kind of government which opposes this principle is considered illegal.

Man, according to the theosophy, has dignity. When man's dignity is looked at from the view of theosophy, especially Sadra's philosophy, and when our aim is defining its philosophical principles and things related to them, we find that dignity is something actual and existential, not ideational. And since existence is gradational, dignity also has various grades. Accordingly, intrinsically man has dignity, that is, dignity is essential tohuman nature and it is consistenet and unchangeable in the order of creation. One can reach high status of dignity through some ideals of perfection like knowledge, faith and piety. Though man's intrinsic dignity cannot be disconnected from man, man will be deprived of dignity if he/she does not seek to refine him/her self and have high moral standards.

The author holds that the achievement of epistemological system requires four components: bases, goals, priniciples and a method for formulating the various topics.The development origin of each of the four components is different. The bases of transcendent political philosophy – or its main bases – are derived from transcendent philosophy, and so giving it the title "transcendent political philosophy" will be justifiable.Epistemological approach, ontological approach and anthropological approach to transcendent philosophy can contribute to developing transcendent political philosophy.Among the issues that help to develop an epistemological system under the title "transcendent political philosophy" are the fundamentality of existence, existencial gradation, man’s free will, insufficiency of man's self-sufficient knowledge, God’s inherent monopoly of authority, in addition to some other issues.Essentially, transcendentalism can contribute to organizing a large number of minor elements for developing political civilization and civil politics and giving them special form, and just as the special relation between theoretical philosophy and practical philosophy can be recreated in the form of transcendent political philosophy, it can be a manifestationof the relation between religion and politics, too.

Philosophy of politics which means general administration, including general organization and strategy, removing or reducing undesirable conditions, giving rise to the viability of manpower and efficiency of the whole institutions of the political and social system has been disregarded.Today efficiency is considered as one of the important questions in the study of administration and economics, and it is referred to in the area of government efficiency as "political efficiency", and can be used for evaluating the most important achievements of government. Efficiency may be used in another meaning. It can mean income, satisfaction, offering services as well as success that is accomplishing the goalsalready determined, contingent on the intended goals The present discussion is mainly oncerned with the subject of government efficiency from the viewpoint of Imam homeini, the founder and designer of the Islamic republic system. The author, therefore, attempts to clarify and elaborate on the idea of political efficiency and its relation with other political concepts. Then, he sheds light on political efficiency according to Imam Khomeini's view and states how it can be achieved in Islamic government.

The article discusses the subject of government formation as a social need, and points to the intellectual arguments and the Qur’anic evidence on this subject making use of the Quranic political and social viewpoint. The author maintains that the establishment of government is something intrinsic and holds that there is intellectual correlation between government formation and the excution of precepts, nature of Islamic injunctions and laws, prophet's mission and guidance and perfection of man.

In this article, the author argues against the idea that there are three kinds of relations between morality and politics, i.e. separation of morality from politics, fundamentality of morality and subordination of politics, and fundamentality of politics and subordination of morality. He disagrees with such supposition and introduces another kind of relation giving it the title "unity of morality and politics" and considers that each one of three mentioned relations leads to disuniting the domain of morality and politics. According to the fourth view, there is only one truth to which various perspectives look differently. This view is a reflection of the universality of religion and human nature and the overlap between them.The author associates the attendance (iqbal) and retreat (idbar) of intellect with the two historical courses of truth and falsehood in man's life and considers that the ranscendence and decline of man and society is related to the either of them. The author presents at the end of the discussion an overview of the characteristics of the monotheistic Islamic society considering it as the stage of man's actual attainment of rationaldivine power. The fact that morality and politics are one and the nsamething is based on our perception of religion and man