نشریه سیاست متعالیه
پیاپی 17 (تابستان 1396)

Although most efforts of great political thinkers and scholars have been made for definition and elucidation of human concepts and terminologies, Divine Attributes as High Divine and Throne implications have not been favored so much in political literature. The article author believes that new literature can be produced in politics by using approach of Divine Attributes and change the negative and privative approaches in relation to power. Spiritual and ethical challenges in the area of politics decline with Divine Attributes political insight and knowledge and damages will be reduced in this area because if holders of power are adorned with meanings of Divine Attributes-that are the same Divine Ethics, damages prevailing in the area of politics will be decreased. Adornment of political power holders with Divine Attributes can be sought with three concepts of Belonging, Achieving and possessing. If holder of political power believes itself as belonged, achieved and possessed to Divine Attributes, he shall be kept away from tyrannies, cruelties, economic, political and… corruptions and God, the Praiseworthy, showers state and nation with Graces. Because if capability is provided, God shall certainly bestow His Blessings.

Social life is a traditional affair and as the holy Quran says it keeps up with creation of Homo sapiens in the shape of unified ummah. But the main issue is that “what is the basis and reason of social life”? The present article has attempted to present new theory of “nature of innate introspection” of human social life by looking into old and common civil theories of naturally social man in the eyes of the past theosophists. Methodology of the present article is based upon traditional-intellectual composition-according to popular accompaniments of posteriori demonstration as pursuant to transcendental theosophy model. Mere argumentative utterances affected by Greek theosophy have interpreted naturally social life based on human worldly needs. The last of such utterances lie within viewpoint of Allameh Tabatabaie that has been brought up in the form of issue of servants of the person. Ayatollah Javadi Amoli has spoken of innate social life without expanding the viewpoint. According to theory of innate introspection, Divine Theosophy exigency is equipping and preparing mankind for guidance and growth and such finality as final divine action is reflected in human creation and in his social life. This attitude, in addition to being new and vital in social theory, has invaluable requirements for how human socio-political life has been regulated.

According to theological-jurisprudent idea of Imam Khomeini (ra), human communities can run permanent and political life with no guardian, meaning that people have been led by the Saint Imams and the Infallibles (‘a) throughout history and in their absence, a non-infallible person of their kind takes charge of public guardianship. Although this office is fixed for the Immaculate Imam (affirmed office), guardianship of government is made possible based on public reception and allegiance when it is to be proved. On the age of the Occultation of the Immaculate Imam and according to Imam Khomeini (ra) and many jurisprudents, a highly competent jurisprudent (jurisprudent cognizant of Divine Laws, just and possessive of efficiency and management of community has been given this responsibility based on intellectual reasoning and traditional confirmations and he establishes government with public reception (called allegiance in early Islam). This action is taken to be succession of the Immaculate Imam (‘a). Nevertheless, some of the jurisprudents say government of jurisprudent on the Occultation Age shall be established based on all rules of community. In this attitude, jurisprudent undoubtedly undertakes government. Based on the two bases, the question is that when jurisprudent shirks responsibility, who shall take charge of managing community affairs? In response to this question, both believe that just believer is given turn to take charge of governmental affairs under such circumstances. Based on what Imam Khomeini (ra) says, if believers take charge of government, it means responsibility of affairs rather than guardianship like Velayat-e-Faqih. Jurisprudent documentations of such idea, according to him, largely refer back to government affairs on the Occultation Age. This article discusses reasons behind guardianship of believers and responsibility of governmental office on their behalf.

“Rich-poor conflict theory elucidates politics and history and it directs disputes towards sovereignty of Islam and spirituality. In this conflict, the party that fails to take headlong advantage of its possibilities and has less possible action like poor people because of abiding by principles and values is attributed to being poor. But the other side feels rich in using the facilities because of having indiscipline and being unbound to principles. The rich side finds a chance to make itself richer even when it does not use possibilities of the opposite side and it uses any possibility inconsiderably. This results in link of the poor side to depth of life and it realizes it. Rich-poor conflict, in fact, is conflict of deep thinking in life at its superficial level. Superficial and imaginative look at life leads to sense of richness and sense of poorness in life results from its further deep thinking. Distinction between pure Islam and American Islam is made with a realization of rich-poor conflict.

Purposes of Shari’ah as tools of inferring rulings that play supervisory role over texts pave the way for jurisprudent recognition together with expediency and at the same time, discipline. What is being attended in this article is an approach of purposes to ruling of “enjoining the good and forbidding the bad” as one of the issues of political jurisprudence. In this approach, jurisprudents have ruled the necessary observation of the mildest attitudes for materialization of the two hypotheses as well as sensitive stage of practical action by considering important purposes of Shari’ah like leniency and compromise, security and freedom of men. Besides, the contemporary jurisprudents by taking a more concise look have said it is necessary to separate and prioritize important and unimportant issues in relation to all kinds of enjoining the good and forbidding the bad. The results obtained from this approach in political jurisprudence are included in more concise consideration to good institutions as enforcers of enjoining the good and forbidding the bad which clarify state and popular institutions capacities for enforcing it through recognition and prioritization of all kinds of enjoined good and forbidden bad so that, while achieving its effects, damages resulting from contacts that sometimes violate important purposes of Shari’ah in line with this divine obligation might be avoided.

Domination of colonialism, inter-religious splits across the Indian Subcontinent, Crises like scientific negations of Shiite thoughts and negative affectability of Shiite government are included among the obstacles in the era of “Mir Hamed Hussein”. Such threats attack principles of Shi’a in the field of political behavior and thinking. He is one of the Shiite scholars who has dealt with politico-theological elucidation of political system of Imamate. His reformist approach in the field of thought has focused on “negation of caliphate ideals” and “effect of colonialism on thinking of Imamate”. His manner, in political theology in “Abaqat Al-Anwar” is a traditional-intellectual inference of narrations and analysis of inclusions when he tries to explore issues of Imamate and caliphate. Despite having access to suitable governmental atmosphere, Mir Hamed Hussein sought seclusion from linking to government of the day; but he with a unified performance, gave a special consideration to his political behavior in the face of colonialism by relying on internal productions and in contact with other Islamic religions. This article deals with “his politico-theological measures in reaction to epistemological crises of religious community” and “elucidation of political system of Imamate” and the main issue of this article is analysis of the formation of principles of political thought and extraction of political ideas from the existing named writings.

“Revolutionary Islam” is a category that has been considered by all religionists of the universe in the contemporary century. Discourse of the Islamic Revolution has put on display for the first time rule and impact of religion on arenas of human life; it has features, principles and values that have linked religious identity of men to a concept named revolutionarism. It is among the implications that contingently and permanently interpret efficiency, comprehensiveness of religion and religious obligation within discourse of the Islamic Revolution. Applications of an awful lot have been included in this concept, most colorful of which belongs to institution of seminary. In order for seminary to beget revolutionary identity, it must discover its role in the structure of Islamic revolution discourse, based on which it should try to play the role. In this paper, the author tries to explore concept of revolutionary seminary based on revolutionarism features and relations of seminary with the Islamic Revolution discourse in accordance with innate mission and nature of seminary through use of analytic-descriptive methodology and by referring to library sources.

This article aims to conduct a research on possibility or refusal of institutionalization of party in Iran. The article has tried to deal with feasibility study of institutionalization of party in Iran. It firstly discusses structures and functions in modern history that have occurred in mind unfavorably and unsuccessfully about party and secondly, it deals with possibilities and potentials that can end up partisan dynamic formation in the Iranian society. Among the other things, thoughts of Imam Khomeini (ra) have specific status in this respect.