نشریه سیاست متعالیه
پیاپی 10 (پاییز 1394)

The intellectual and socio-political atmosphere of the lifetime of Allameh Jafari is severely affected by the Marxist, Socialist and Liberalist ideologies leading the 20th century. As the contemporary philosopher of that time of Iran, he was not indifferent to those ideologies and the new political concepts produced by them, like freedom and equality, and took his positions and raised his viewpoints and attitudes. The main question is that on basis of which grounds and meanings of the aforementioned concepts did Allameh Jafari take position and replaced the common produced meanings of the concepts? The claim is that in confrontation with the issues of the time, Allameh Jafari believes that approaching those ideologies will result in diversion of human and Islamic society and the thing that can be survivor of the Muslim human in the new age is adopting moderation among them by setting Islam as the moderate lifestyle introduced by the God, prophet and Ahl-eBait (family of the prophet). In the present paper, the researcher has used analytical method and analyzes the attitudes of Allameh Jafari about those concepts on basis of his assumptions and suppositions.

Sohrevardi is a perfectionist intellectual who believes that the only perfect political system is the governance of a god-believing Hakim (knower). Because of that, he used his companionship with his contemporary governors to influence, and attempted to familiarize the governors with the principles of governing by compiling writings and dedicating them to the governors. This paper tries to highlight the political aspects of Ishraqi philosophy with analysis and interpretation of the two noticeable writings of “Alvah-e-Emadi” and “Partow-Nameh” and show that these writings follow political goals and are after presenting the pattern of their own ideal government with special writing framework. The important point is that these works have been looked at more as philosophical, and not political, works and have not been analyzed from the angle of political thought. Because of that, it will be attempted to analyze their political goals by careful analysis of these works and their structure, and also by putting them in a broader perspective (Sohrevardi’s life and time, philosophical thought and political philosophy).

Rights of religious minorities in different countries is one of the issues currently discussed and is referred to from political, religious and juridical perspectives. Since the political government on basis of the majority would give power to the legal system, questioning the place of the minority is one of the important concerns in the legal justice discourse which can have different answers in different cultures. Due to the fact that Islam has been introduced as the last religion and prophet Mohammad (S) has, also, been introduced as the prophet of kindness, the interaction type of Islam with other religions has been noticed more and has raised rights for all the people which nobody can prohibit humans to use these rights without religious reason and only with vain justifications. Correspondingly, in the present paper, civil rights of religious minorities have been analyzed from the viewpoint of Imamieh jurisprudence and the rights considered for the religious minorities in the Islamic government have been evaluated.

If the Islamic government is based on the theory of Velayat-e Faqih (governance of the clergy), from juridical and legal perspective, the multi-sided Faqih should be on the top of it, and from the other side, in the political government emerged out of the Shia fiqh in Iran, the president has been introduced the executive responsible for the affairs. What would be the correct and logical way in case of any clash between them from the view of political jurisprudence? One of the outcomes of this discussion is that if “Vali-e Faqih (the jurist governor)” is responsible for all the governmental affairs and has the right to enter social issues and problems, the president role would be only a ceremonial role or at the level of an executor server and voting of people would, also, be for the sake of interest of the Islamic society or due to the favor of the governor. So, in this hypothesis, “Vali-e Faqih” would be the responder to the problems and events in the society. But if the president is responsible for the whole executive affairs and has the role of supervision and control, this is the president who is respondent for the events and executive individuals’ actions because of the broad executive power.

In the recent decades, the decreasing of population, and in the 2000s, the increasing of population are emphasized. What are the reasons for these differences in policy making, actually? The present paper has analyzed a part of this issue and shows that “meta-beliefs” point to those real elements which are influential on decisions related to population policies and suitable growth in the Islamic society. In this paper, in addition to stating quantitative and qualitative population policy makings from the Islamic point of view, the reasons of flexibility of these policies in Islam would be discussed. The findings of this research point to indices such as: materialistic and non-materialistic culture, fertility, urban life, marriage age, employment, and population dense and dispersion and considered the increasing of pure generation as of the verified policies in Islam. The reasons of flexibility of population increase policies have been discussed in relation to dynamic jurisprudence of Ahl-e-Bait (family of the prophet) school which have been merged with secondary verdicts on basis of the time’s necessities and the mechanisms of Osool (Principles) and juridical regulations.

The Shia and Sunni religion sciences centers have been always starters of fundamental changes in their surrounding societies. Qom Hawzah and Egypt’s Al-Azhar are considered two credible scientific foundations of the Shia and Sunni which, in the contemporary age, have had much influence and role playing in the socio-political issues of the two countries of Iran and Egypt and even their surrounding Shia and Sunni regions. The goal of this paper is comparative analysis of the revising programs implemented in Qom Hawzah and Al-Azhar and also analyzing their socio-political effects in the two aforementioned countries. In the present paper, referential resources were used with analyticaldescriptive method. Based on the obtained result, the revising programs done in Qom Hawzah had more role and efficiency in its socio-political target population than Al-Azhar.

In this paper, the so called “colorful revolutions” (or the triadic constructed revolutions in Georgia, Ukraine and Kirgizstan) have been studied from aspects of extensive corruptions, political blindness, legitimacy problem and penetration of the west. Despite the presence and involvement of people in socio-political changes of their countries in order to reach a people revolution, unfortunately the western world, particularly USA, has misused the movements of people -which were considered threat for the west- to its benefit, with soft war management and preplanned tricks and tries to increase its branches within socio-political changes.