نشریه معرفت سیاسی
سال هفتم شماره 1 (پیاپی 13، بهار و تابستان 1394)

This research is concerned with the question as to which the efficiency index of Islam in providing the model of Islamic system is. In response to this question, this paper emphasizes on the efficiency of Islam in theory and practice, and holds that the victory of the Islamic Revolution opened up new vistas for material man, which introduces the nations to a new way. Also, the standards of behavior prescribed by the leader of the Revolution are different from modern thoughts. Therefore, the efficiency of religion and political system in Islam is one of the main issues which, in case of its success, results in the promotion of Islamic system. The efficiency indexes of political system in the structural area are: the level of political stability, the level of adopting legal procedures in diplomacy and policy-making, challenging the structure of international system and devising a new structure, the rate of attention given to the councils, participation and cooperation, the rate of attention to supervision and public control, the existence of formal rules and regulations, the dependence of structure on Islamic axiological system, the promotion of knowledge of the human sciences, duty-based approach to authority, the rate of internalization of attention given to experts’ views on structure, Institutionalization of management and leadership by concentrating on expediency.

The analysis of the kind of relationship between the components of the word ‘’religious democracy’’ has many effects on the nature of political system and way of managing it. If the combination of these two components is a kind of descriptive combination, religious democracy will have original identity, and thus, not only the democratic prestige of political system will not be in consistent with its religious prestige, but, it will also lead to establishing a kind of identity which is different from the political system in which democracy is based on the content of religion and is not borrowed from the West. Given this perception, people’s management in political system represents a special kind of democracy which, in addition to its being native and founded on the Qur’anic text, has the merits of democratic and theocratic systems and is free from the negative aspects which they have. In this political system, divine legitimacy and people’s acceptability are two sides of one coin and both of them are necessary for achieving a democratic political system. Considering this word combination as an adjunct composition implies accepting the idea of democracy which first appeared in the West and installing the religious content of this kind of government in Islamic system.

The book of the History of Qom written by Hassan ibn Mohammad ibn Hassan ibn Saeb ibn Malik Asha’ri Qomi in 378 AH contains a Hadith related from Imam Kadhim(a) which, according to some jurists and contemporary scholars of hadith, applies to the movement of Imam Khomeini and the Islamic Revolution. Using a descriptive-analytical, this research investigates the chain of transmission and implication of this Hadith and evaluates the idea of its applicability to Imam Khomeini. The degree of the validity of the book and the biography of the narrators referred to in the chain of transmission of Hadith are evaluated according to the science of Rejal and scholars sayings and writings so that it is evident that the chain of transmission of Hadith is acceptable and the special considerations and evidence and indications show that it applies to Imam Khomeini's movement. Regardless of the chain of transmission and content of Hadith, the messages and points hidden in the text are drawn out after going through the traditions relating to Shi’a uprisings during the absence and before the advent of Imam Mahdi, and all the evidence of the hypothesis of applicability is identified and evaluated.

Ibn Bâjja and Ibn Tufail who have individualistic attitude have gone far from the dominant tradition and discourse of political science based on authenticity of community. They believe that man’s good fortune is not found in "public life", but in "personal life". Their individualism is based on self-reliance and freedom from the need for political and social order. They believe that man can have an individual life away from political order and civic education and can achieve happiness and good fortune by relying on reason and intellectual perceptions. Elaborating on the conditions of utopian society and non-utopian communities and on the separation of essential and transverse individualism, this paper investigates the nature of individualism of these two philosophers.

"Anthropology" is one of the issues of theoretical philosophy and "security" is of one of the questions of practical philosophy. The different view about man presented in the different periods of the history of political philosophy has led to adopting different approaches to security. Holding a holistic view of man, classical political philosophy discusses security by considering the various aspects of political philosophy. As for the detailed view of modern philosophy it reduces security to self-preservation. The comprehensive view about man in Islamic political philosophy, however introduces a wider concept of security which includes the various aspects of man's life in this world and the hereafter. Accordingly, security is viewed as an ultimate value by some schools of political philosophy and as an instrumental value by some other schools. All schools of thought, however, look at security as having a critical value.

Political education means developing man’s ulterior power of political rationality so that man will turn into someone who has profound political understanding. The aim of political education in Islamic political thought is achieving political virtue. The most important effect of political virtue is overcoming the political sedition. The sedition is an outcome of mixing upright with wrong a state which brings about disunity among people, and then causes disruption to the system. Among the results of Islamic political education are implementing religious policies by the elite and public obedience. In the face of sedition, Islamic political education applies certain principles, the most important of which are:observing political virtue, obeying the orders of the leader, enlightenment and revelation, making timely and bold decisions, constant vigilance against opportunists, separating seditious groups from and those who fall victims to sedition, extending the knowledge of distinguishing between enemy and friend. These principles are referred to in the case study on the sedition in 1388 which was confronted by the leader, Ayatollah Khamenei and the people. The present paper tries to stress the role of political virtue and political insight in the process of political education, study its affects in seditious conditions and prepare the ground for conducting the public discourse of Islamic political education.

Successful tactics and effective maneuvers require firm foundations and sound strategies. Therefore, strategy is one of the basic needs of administrators and rulers of countries. Following the victory of the Islamic Revolution, the leader of the Islamic Republic devised effective strategies to confirm the existence of the Islamic Republic. Imam Khomeini and foiled the attempts of about dignity, greatness, progress and stability for the country, and have prevented the enemy to dominate Iran. One of the strategies proposed by the wise leader of the Revolution in the area of foreign policy and international relations is “heroic flexibility” which the leader has inferred from the words and conduct of the Prophet Mohammad (pbuh) and His Household. Besides firmness and determination, clever tactics should be adopted in implementing the strategy avoiding any excitement or turmoil and observing the requirements of time. The country's executive management staff should use appropriate tactics to provide reasonable time necessary and sufficient condition for the implementation of this strategy. In addition to sustaining a balance between realism and idealism, and taking into account the three principles of dignity, wisdom and expediency, this strategy should pave the way for enabling maneuvering around "power" and "flexibility". Heroic flexibility is neither ignorant enmity nor passive compromise rather, it is a clever sound best laid plan and those who implement foreign policy manage to retain championship through being polite, steadfast and strict and through their close acquaintance with the enemy and skill at maneuvering.