نشریه جستارهای سیاسی معاصر
پیاپی 1 (بهار و تابستان1389)

In case of the inclusion of positive and negative aspects in the realm of moral actions, one has to accept the inseparability of morality and politics. The positive and negative recommendations of morality for politics indicate the inevitability of this bond between morality and politics. However, probably, the adherents of the separation of morality and politics mean that there is a relationship between the positive and immutable aspects of moral values and the expedient activities and actions of politics. Perhaps, this solution maintains a form of superficial justification. However, it is incapable of accounting for the basic questions such as the causes of the separation between the voluntary actions (both moral and political) and the various levels of the social and individual lives of the people. The gap between these two levels cannot be filled with this superficial claim, perhaps the best answer to the relation between morality and politics is to treat them as similar in the level of being voluntary and the defense of a holistic human existence which indicates that these two might have differences in another level. The main principles of morality and its high values in spite of the necessity of their existential and finalistic values, are the probation and conditional value of political actions and the fact that they are at most means and not ends as such the ranks of power are also the same. If a political conditional action is centered upon influence and justification, its catering towards morality is higher than when it is based on threat and coercion. To make sure that political actions are moral-based, they should constantly be under the investigation and supervision of both religious and civil institutions especially the moral and religious institution should play the greatest roles in this respect.

One of the functions of political parties is collecting and compelling the wishes of the people in the society and reporting these demands to the political and decision-making systems. As Moris Dorzhe states since the political parties are the representatives of the social forces in the society, they attempt to satisfy the demands and wishes of those groups, classes and social forces which they represent. This goal is achieved through acquitting and maintaining power by political parties in an election system. Investigating the performance of the parties in the Iranian society reveals that the parties have been inefficient especially since the 19th August coupin 1953. The present article attempts to reveal that the rentier quality of the government in 1960’s and 1970’s was responsible for the inefficiency of political parties in Iran. The government was able to support consumerism in the country through satisfying the economic needs of the people through relying on its entire revenues which led to preventing people from seeking their demands in the framework of creating political parties of following political activities in the society. At the same time, the revenue obtained through taxes made in possible for the government to make very dependent parties which were the mouth-pieces of the government. Through it’s retire capabilities, the government was able to suppress and control the opposing parties and make parties which were its adherents.

Since the first golden days of Islam till today، a great number of scholars and scientists have believed that inviting people to good deeds and preventing them from bad or evil actions are among personal duties، and similar to most religious duties، they are obligatory upon any wise and complete Muslim. According to this view، the circumstances of the time and epoch or place are not very influential and important and the religious or Islamic government does not have any specific duty. The second perspective، considers the invitation to good deeds and prevention from wrong deeds as both a personal and social issue which is related to the religious and Islamic government. Based on the second view، the development of a religious-based culture، and the preparation of suitable situations and other indexes of political management in both small scale and large scale situations are discussed in a theocratic system. Since one of the important small systems which must be considered in the design of each great system is a system of control، supervision and inspection، and basically، the formation، continuation and dynamicity of every system is related to that small supervision system، the present article attempts to relate the sacred tradition of inviting to good deeds and the prevention of bad actions to the public supervision of the society. This will probably lead to the implementation of divine orders and the creation of an Islamic society and government in a theocratic society and an insurance of its continuation. And the accomplishment of its purposes. Based on the afore-mentioned assumption، a sample of jurisprudential views and the views and theories of Islamic scholars are surveyed and considered. The present situation of the society and what exists in it are considered through a strategic approach and then on the bases of what actually exists، a number of prescriptive orders are presented which serve to be used for the purpose of ensuring public supervision in an Islamic system.

Sufism in the Islamic world is rooted in Sunnism، and it was formed as a social institution since the second century. In many situations and circunstances، Sufism has been defended by the ruling political system of the time for political reasons. However، Shiism، on account of certain political and instructional similarities، and in some historical epochs due to lack of any other alternative and for historical consciousness has attempted to approach Sufism and has even tried to capture Sufism for itself. It can be said that before the formation of the safavid movement and government، Sufism which was for the Sunis a historical residence turned into a channel for the Shiite movement. In fact، the present article intends to display and explain the political evolutions of Sufism and the manners and ways through which Shiism attempted to enter in the realm of Sufism and also the aspects and the quality of the interactions between Sufism and Shiism till the beginning of the formation of the Safavid government are discussed in this article.

The present study attempts to deal with the role and place of reason and to pay attention to practical reason in political thinking. It intends to deal with the role of reason in the development of political jurisprudence in the contemporary era. The main concern is to probe into reason in the development of political Shiite jurisprudence. The findings of the study display that through a reasonable and intellectual method such as Ijtehad، the importance and value of reason along with other sources and tools of inference becomes evident because it helps in the investigation of texts and finding their hidden purposes and the discovery and up-to-date interpretation of the korān. It also helps in understanding the righteous actions from the wrong deeds and in discovering the requirements of the independent and individual elements، Therefore، reason plays a very basic role in the development of the political Shiite jurisprudence. One might find manifestations of the role of reason in some aspects of it in the political Shiite jurisprudence if he/she pays attention to some cases like the manner of interactions with power، the curbed or controlled power، the conditional power، and the theory of the guardianship or Velāyat of the religious scholar (faqih). Some instances like، or selling and not selling weapons to enemy also full in the same domain.

Foreign policy making should possess proper rationality and intellectualism needed for the foreign relations in the world today because foreign policy making is an important branch of the general policy making for the related decision makers. The importance of decision-making in foreign policy and the role of rationality in decision making are closely related to the principle of proportionality between purposes and the related methods in this respect. Proportionment as one of the conditions for achieving rationality، leads the political elite to choose the best relational choices for the Islamic Republic of Iran in its attempt to make relations with other countries in the world on the basis of the capacities of the Islamic Republic of Iran.

The general assumption is that the thoughts and notions of Ibn-e khaldun havenot been influential or prevalent in the domain of Shiite thoughts. To what extent is this notion clase to truth or reality? The present study attempts to answer this question. A great number of sources belonging to Shiite scholars have been studied and investigated in this respect among which fifty four have been recognized and marked in which the notions of Ibn-e khaldun have been cited. This study concludes that based on its findings the validity of the present prevalent notion must be questioned.