نشریه سیاست متعالیه
پیاپی 18 (پاییز 1396)

The present article, through relation measurement of “Political Justice” and “Political Freedom” by emphasizing the Holy Qur’an is after clarification of the two concepts, stressing the fact that any justice has freedom within itself as regards to recent relation and types of relations and imaginable relationships like contradiction and partition, equality, absolute publicity and the public in general. This happens because justice means fulfilment of public rights and freedom is considered as one of its clear-cut applications. Henceforth, just as some of applications of freedom are justice (such as freedom of choice), so some freedoms (like freedom of chaos) fail to result in justice. By elucidating these relationships, the hypothesis emphasized is that when freedom is bound to justice and interaction of these two concepts considering the central meaning of public rights fulfilment in political justice and freedom, there is the possibility that political justice paves the ground for political freedom emerging in the community.

Intelligence Conduct of Amir Al-Mu’menin (‘a), since long, has been one of the matters attended by Islamic researchers and scholars because Hazrat gave great importance and care to performance of intelligence officers and enemy forces. Hence, having knowledge about his conduct, we can be helped for keeping and stabilizing intelligence forces on proper direction. In this article, we deal with conduct of Amir Al-Mu’menin (‘a) and his mastery over conspiracies after elucidating concepts like intelligence, security, mastery, search and sense of eye and spy; his attitude towards internal conspirers and suspicious people as he himself put it as dissident hypocrites will be discussed. This article certifies endeavor of the first Imam of the Shiites for having special intelligence forces inside Mu’awiya’s central government in Sham and their exact reports about incidences in the region. Besides, the article will show that Hazrat never punished and detained people with the mere assumption of indictment, but he penalized them only after they acted as conspirers. One of the important findings of this research is that intelligence forces, in conduct of Amir AlMu’menin (‘a), only reported the cases and had no right of taking direct action.

Unity and plurality is one of the important issues in the history of political philosophy, tendency of political philosopher towards each of which can influence all aspects of his political philosophy. Throughout history, political philosophers have raised different ideas in dealing with these two issues. The status of Peripatetic political philosophers like Farabi, Avicenna and Khwajeh Nasiruddin Tusi in the history of Islamic philosophy directed us to explore the issue and the political aftermaths in peripatetic political philosophy. Although Peripatetic political philosophers underscore the need for unity in political life, they have not shown any interest in embracing plurality which can be based upon their principles; in cases where they have dealt with it, they normally observed elimination of plurality from utopia rather than the acceptance. Besides, when components of Unitarianism and pluralism are examined in peripatetic political philosophy, signs of Unitarianism are totally seen in such a way that, they in dealing with different political issues, have proceeded to have the unity concerned in political community which is finally materialized.

The present article seeks after presenting “theory of political justice” in political thinking of Khwajeh Nasiruddin Tusi and it will be discussed in discourse analysis methodology. Khwajeh Nasir procee ded to reorganize the issue based on principles of Shi’a –particularly “justice” and “Imamate” and has legitimized Imam or arch-chief of Medina based on Divine Justice in Divine Legislation system and rule of Grace and has seen him as executive of social and political justice. Thus, “Imam” is centerline of political thinking and centrally joined proof of Khwajeh Nasir’s discourse of political justice, who, by fixation of meaning, looks for hegemonic himself by absorbing floating proofs (link to active intelligence, intellect-religion link, politics-religion link, virtues of Imam, aptitude, entitlement and…) from discourse-like field of the day. Through Shiite approach, Tusi presents utopia and creates sustained and enduring discourse in the face of other discourses (in his time and onwards).

There are two major viewpoints about gnosis and politics: One viewpoint absolutely distinguishes these two issues; another viewpoint rules over their relative overlapping. Accordingly, by viewing ideas of Najmuddin Razi, these questions can be posed: What relation does Najmuddin Razi make between gnosis and politics? Where is a good ruler placed in his political gnosis? For him, what characteristics should a good ruler have? Najmuddin Razi sees gnosis as a social phenomenon that attempts to change the masses neck-in-neck with the experts. In his idea, the masses use intellect to perceive existence and experts use love to perceive existence; therefore, only those who have achieved sublime power of intellect and love can lead the masses and the experts towards prosperity and happiness. From this perspective, the saint Imams govern people in absence of Prophets. In this way, Divine Kingdom Rule remains inseparable part of social gnosis. Divine King of Najmuddin must be attributed to negated and affirmed politicoethical traits, most fundamental of which are: trustworthiness, equity, benevolence, patience, compromise, advisability, anticorruption, expediency and moderateness (affirmed traits) and carnal desire aversion, self-pride, arrogance, corruption, atheism, prostitution, prohibitions, rebellion, greed, worldliness, mammonism ,avarice, anger and feebleness, going to extremes (negated traits).

In every community, strike, since long, has been used as a tool to attain further rights in the face of governments. Response of governments to such social phenomenon in the long history remains to be more an approach with worry and dissatisfaction; for the same reason, its permission enjoys contradictory aspects and ambiguity within existing laws of nations. In the Islamic government, legitimacy of strike or non-strike has to be determined in terms of jurisprudence so that a basis for policy-making and writing of laws can be set in this regard. Strike, in the Islamic government, seems to be permitted based on principle of lawfulness, principle of immunity, principle of freedom and in cases by citing rules like advice of Imams, endeavoring Muslim affairs and enjoining the good and forbidding the bad; but there are some situations that contain the permission based on some evidence. Such evidence, principally, goes back to “principle of protecting the regime” as well as to quality of treaties signed between government and strikers, which is typically evidence of private law. This article deals with this topic of an importance with reference to library sources and analytic-descriptive methodology.

Parliamentary immunity of MPs has been accepted in laws of most countries. This immunity is manifested in two ways: One way is “lack of responsibility”, meaning that parliament member can freely express his idea as he fulfils his duty of representation and he is not prosecuted and seized because of it. Another way is “nonoffensiveness”, meaning that if an MP commits a crime, he may be sued by permission and approval of parliament. In the post-revolution Iran, majority of members of Assembly of Elites of the Constitution opposed the principle of “non-offensiveness”, calling it against principle of “all are equal in the eyes of law” and inconsistent with “Rules of Islam”. Thus, “lack of responsibility” of MPs was only reflected in the principle 86 of the Constitution. Jurists disagree over limits of “lack of responsibility”. Some hold that lack of responsibility excludes crimes. Council of Guardians has approved the recent idea in its interpretative idea. Some others believe that “lack of responsibility” includes crimes that are committed in line with fulfilling representational duties. This article has accepted the latter idea as regards to rule of subject-order proportion.

Gnosis in thinking of Imam Khomeini (ra) is recognition of absolute reality and existential proximity to him, which is being realized and understood with an overview of plurality and unity just as politics is strategy in doctrines of Imam Khomeini (ra) and community is reorganized based on teachings of pure Islam aimed at administering the right and achievement of social justice. Now, the main question of the article is that “what are gnostic principles of political thought of Imam Khomeini (ra)?” The principles at issue in this article are: Principles of ontology, principles of anthropology and principles of epistemology. Output of this article is that politics-gnosis relationship is a maximally interactive and real relationship based on Imam Khomeini (ra)’s political and gnostic thought, centerline point of which is “perfect man”. This is referred to words like: the Prophet, Imam and leader in religious interpretations.