نشریه علوم سیاسی
سال پانزدهم شماره 1 (پیاپی 57، بهار 1391)

The normative aspect of argument concerning freedom studies freedom neither ontologically nor as a fact, but as a “value”, and it investigates the necessities and recommendations originated from this value toward the development and the organization of the relationships and occasions dominant on society. The present article initially demonstrates the constructive elements of the Islamic view point toward freedom as well as the kind of relationship that it makes with the other existent major attitude and then, the major requirements and necessities originated from this view in the organization of “Islamic society”.The author believes that the special view of Islam toward man and the picture presented through the relationship between man and God as well as the objectives, virtues and humanistic goods would lead to the statement of freedom in some ranks as “right” which is originated from the man’s willpower and his freedom of choice while in the other ranks, they are officially recognized as “value in itself” which necessitates the “spiritual self- productiveness” of human and the realization of the goals of his “innate self “. By accepting the freedom as right and value in itself, the “Islamic state “considered as a prelude to the genesis of “Islamic society” would be obligated to the essential institutionalization and cultivation in order to preserve and develop an Islamic view toward freedom.

To answer the question concerning the happiness created by the communication rationalism as the last version of rationalism, the author has compared this concept with the revelatory one recreated on the basis of Allamah Tabatabaee’s interpretation by assuming the bliss originated from the rationalism proved by the Holy Qur’an. The semantics and the comparison of the two concepts of “communication rationalism” as a secular narration and “revelatory rationalism” as a religious one through the methods of concord and discord of Brzeski in the allusive form, the priority of the second to the first one could be manifested. This comparison has been done to investigate the commonalities and differences of the two concepts in the three retrospective, cognitive, and normative facets with the following outcome.From the retrospective view point, in “communication rationalism” the natural world would be still and the man a phenomenon as the other ones, whereas on the basis of “revelatory rationalism”, the world and the man’s life would be meaningful and objective respectively. The concept of happiness differentiates between the two kinds of rationalism. Cognitively, the communication rationalism would be cognition- based regardless of the external counterpart considered for the social facts, while in the revelatory rationalism; the cognition would be achieved to realize the external facts. In this regard, the area of communication rationalism is limited and constrained.From the normative view point, the favorite of communication rationalism would be the out come of “legitimate” norms. The norms are legitimate when they are created by the public cooperation and in a relationship without any command for the public benefits. However, the favorite of revelatory rationalism would be the attainment of fair norms. The norms are fair if they are according to the genesis, since our social facts are of external counterpart and they are narrative of natural rules, though the two kinds of rationalism are common in the realm of social validities.

In this article, the bases and principles have been considered as the first origins and fundamental principles of every science. In this regard, we encounter with this question that the supreme political wisdom would be consistent of which philosophical principles and bases (fundamental epistemology, ontology, anthropology, and methodology)? To get the answer, it should be compared the bases of supreme political wisdom with those of common and secular political philosophies as well as positivist, comprehensible, phenomenological- hermeneutic methodologies plus the critical realism method of Frankfurt circle to illuminate the common facets, differences and priorities of this wisdom.This article claims that utilizing a variety of bases and insightful sources such as revelation, intuition, intellect and sense, along with the ontological and anthropological principles, a fundamental method for the creation of a supreme political wisdom providing the mans’ political-social life through the intellectual statement as well as their happiness here after could be easily developed. In a comparison between the theoretical bases of supreme political wisdom with those of political philosophies or the common and secular politics, it has been stated the potentialities of the supreme wisdom along with more attention to the superiorities and benefits. Thus, the theoretical bases of supreme political wisdom would be considered as fundamental elements for its creation.

During the occultation period and in the absence of a leader, there would be no possibility for the Islamic community to receive the mundane life duties as a religious belief from a revelatory source and to deliver it to people. The general principles of value being considered as the basis for the progress and transcendence of society would be achieved through the religious texts and revelatory teachings. In this regard, strengthening the communities’ foundations as well as the social unanimity, it would be provided the ground for the improvement and transcendence. Additionally, the society could define, determine and depict a favorite and acceptable paradigm giving it a particular identity. This theory states that there exists no insightful obstacle for obtaining the philosophy of life and political philosophy from the text of revelatory teachings. Hence, receiving the general rules and principles of life, it could be created a political philosophy originated from the text of Islam religion, due to the observation of comprehensibility of revelatory teachings as well as the existence of proof acceptation, support and protection from their inward logic. This article is to investigate the concepts and the hypotheses of the theory and to state the reasons for the argumentativeness of religious teachings. The outcome of this research would be the development of a sort of political philosophy and philosophy of life according to the religious teachings as well as the revelatory ontological and epistemological bases.

The fulfillment of social justice has been constantly the concern of the states after the Islamic Revolution, whereas during the last three decades, this issue has encountered with a lot of theoretical and applied challenges. Consequently, it should be responded to this fundamental question concerning the main theoretical challenges dealing with the social justice in the discourse dominant on the states of Islamic Republic of Iran. In this regard, the recommended hypotheses would be the void of a deep concept for the social justice, as well as the theoretical unanimity pertaining to the social justice among the statesmen, restiveness, divergence and lack of constant existence of social justice in the discourse of Islamic republic being considered as the main challenges of this debate. Utilizing an analytical approach, the study has described the divided intellectual trends of the discourse dominant on the states of Islamic Republic. Afterward, critically evaluating through the amount of length and complexity, theoretical unanimity and perseverance, it has been investigated the theoretical flaws of the aforementioned discourse on the basis of which the main challenges are as follow: lack of comprehensive, acceptable and unanimous theory related to the social justice among the statesmen on the basis of Islamic principles and bases, a superficial and unilateral view along with the excess and defect which has lessen the comprehensive concept to the dimensions of lower importance, restiveness, divergence and discontinuance of social justice in the discourses of Islamic Republic. The aforementioned challenges has taken place due to the void of a united meaning for it as well as the presentation of various interpretations by the states according to the individual and collective tastes and interests.

Assuming ethics as one of the fundamental dimensions of soft power and emphasizing on it, this article tries to clarify this truth that, the rich culture of Islam as a positive element would be capable of attracting the others’ policy due to the potentialities in developing soft power and ethics, as it could be preventive toward the penetration of any foreign culture or its domination. Clarifying the position of ethics in the soft power of “Islamic Policy”, it would be removed the downsides existent in the secular political theories due to not regarding God –centeredness and religious ethics.The main question of the present writing has to do with the position and function of ethics in the development of power and policy in Islam. Moreover, this writing would be based on the hypothesis concerning the belief of Islam in the divine origin of power founded according to the elements like unity, justice and ethics and this issue leads to the domination of ethics on power and policy in Islam. To answer the main question and testing the hypothesis in this article, it would be firstly clarified the supreme concept of power and policy in the shape of soft power through an explanatory method based on the Islamic sources, after that, the bases and principles of soft power in view of Islam and finally, the position and function of ethics in soft power and policy in Islam would be investigated.

In the present article, it has been investigated the methodology of Hughes and its function in the studies of political Islam. Hughes’ methodology is considered as one of the interactive methods emphasizing on the political-social realities with a special attention to the mental and spiritual values. It could be investigated the political, social and intellectual trends and schools in the ground of a specific community and time on the basis of Hughes’ methodology. In the recommended method of Hughes, the researcher would follow the three phases correspondingly: the investigation of political, social and economical ground, the process (the nature) of the trend or school, and the outcomes and consequences (scientific and applied). The function of Hughes’ method as a paradigm has been revealed in “the political interpretation of Holy Quran in the contemporary Iran”.