نشریه جستارهای سیاسی معاصر
سال پنجم شماره 3 (پیاپی 13، پاییز 1393)

Peace is Slogan and implementation this، one of the goal politic science. Technique is the instrumental that could possibility Operational this goal. Imam Ali is one of the great Islamic thinkers In his letter to Malik Ashtar his broker، Practices and methods quite feasible draws to achieve peace. 6 technique Imam Ali for peace are: 1-Metaphysical Techniques 2-Interpretative and phenomenal techniques 3-Techniques performed prior knowledge (realism) 4-Techniques Not prejudice 5-Patience and late angry techniques Humility and modesty technique

Attention to anthropology and its role in shaping the political views of thinkers and philosophers is an important part of researches in political thoughts area now. Ayatollah Mohammad Taghi Mesbah Yazdi is one of the most prominent religious scholars that his political view has influenced on the political atmosphere of the Iran. The article tries to answer to this main question that What is the effect of Mesbah Yazdi’s anthropology on his political views about Ideal Political Order? The Main hypotheses explain that Mesbah Yazdi has designed a religious-philosophical anthropology in the framework of Islamic philosophy and particularly the philosophy of religion. Then, he has pay attention to relations between politics & religious in the base of his views to human and wisdom and also the necessity of revelation and prophecy. We used Hans-Georg Gadamer's philosophical hermeneutics methods to investigate this hypothesis. This method based on attention to the understanding of the role of pre Understanding and pre assumptions in comprehension of text. Our findings show that human imperfection and inadequacy of his wisdom to secure the happiness has encouraged Misbah Yazdy to make the theory of velaee (religious) government.

Hermeneutics as an independent method has achieved a special position in human thought in recent centuries. Moreover, in twentieth century, hermeneutics has spread its achievements to other fields of knowledge such as philosophy, theology, literary criticism, social science, philosophy of science and etc. and leaded to new discussions in these fields. Hermeneutics has been defined as knowledge of interpretation and paraphrase and divided to philosophical hermeneutics and methodological one. The first one is mainly recognized with interpreter-based orientation and the second is considered as an author-centered tendency. The most important questions of this article are: Which attitude of hermeneutics can be used in Islamic studies? Is there any relationship between hermeneutics and the prevalent method of understanding texts in Islamic studies? Concentrating on the possibility of relationship between religious texts and hermeneutics, this article is supposed to clarify that using philosophical hermeneutics in Islamic studies is not allowable. Because using it in such studies leads to plural readings of religion, belief to the impact of assumptions and finally relativism. But methodological hermeneutics and its hidden author-centered and text-based method with regard to its admitted rules and principles is the most accurate way to interpret religious texts in Islamic studies.

This research seeks to review the expression of (Ra’yat) from the early conception until its extensive use during Iranian medieval history. This notion, which had originally been interpreted to convey being “responsible citizen” based on the Prophetic narrations, in the latter periods, was gradually reformed to “full obedience” and “absolute following” and then to “major ownership” and finally to “absolute ownership”. This research claims that the Advisory text’ system of the Islamic historical period, particularly in the period of Seljuqid Dynasty had a great influence on the evolutionary interpretation of the rights and laws of personal responsibility of the (Ra’yat) and the place of (Ra’ee(and the (Ra’yat) in their political hierarchy as explained above. The findings of this study confirm that the writing of the authors of a series of books called “Andarz-Nameh” were very effective in the distorted interpretation of “the question of responsibilities in Islamic Government/constitution”. Instead, they were essential in the establishment of the system of “shepherd and his herds”. This process means that the view of “being a responsible Muslim” in the Period of Prophet has been altered to the “ownership of people by the rulers” and finally to “absolutely owned” and thus having “obligation of absolute obedience” by ordinary people as opposed to their Government.

This paper seeks to examine the concept of justice from various perspectives in the political thinking of West and Islam based on the prior and posterior epistemology that can be seen as the struggle between historicism and meta-historicism in the discussion of justice. Using Hamid Abu Zayd’s interpretive method, it has been tried to investigate the history of Western and Islamic debates in two distinct parts: selecting Western philosophers from classical, new, and contemporary periods on one hand, and some of early and current philosophers of Islamic thinking on the other hand. In its western part this means, the approximate sameness of historicism and meta-historicism concerning the western concept of justice and the concepts of eternity and creation in the Islamic realm of thinking would be emphasized. Therefore, the research question and hypothesis will be as followed: The principal question: What is the relation between organizations of the concept of justice in Islamic and Western thinking? The Hypothesis: The disputes concerning historicism and meta-historicism regarding the concept of justice in West stands here-under the debates about eternity and creation of the Scripture in the realm of Islamic thinking.

After the victory of the Islamic Revolution in Iran, the environment was provided for the critiquing of modernity, and different individuals and groups started to offer critiques against it. Among several groups, “The Islamic Science Academy of Qom” has tried to preserve the pillars of the Islamic civilization against modernity with a civilization-building approach. The focus of this research is on the political thought of the Islamic Science Academy. In this research the Communitarianism methodology has been applied. In this respect, the otherness of the Farhangestan with modernity, and the Farhangestan’s criticisms on Islamic philosophy will be explained. In addition, the philosophic doctrines of the Farhangestan (the Islamic philosophy of Becoming) will be introduced. Finally the influence of the abovementioned on the political ideas of the Farhangestan will be discussed.