نشریه سیاست متعالیه
پیاپی 4 (بهار 1393)

Man has always been concerned about peace and security and tried to attain them although s/he was not quite successful and there have been more and more wars. Because of being based on revelation, peace has enjoys some features which cannot be found in no philosophical school. Theorizing about peace is very important because lack of a clear understanding of peace and ignoring the various its aspects has led Western intellectuals to claim that the last religion, Islam, is a religion of violence and sword. The paper tries to the answer the question that what general strategies are found in the Islamic teachings on the basis of which peace can be attained. The paper also tries to focus on Islam's universality and capability of presenting the best theory of peace.

Natural and secular politics is close to modernism, socialism, liberalism and postmodern nihilism. This viewpoint, theory and system have increasingly resulted in paradoxical problems. Dualism, the duality of religion and politics and the separation of methodological, actional, and scientific manifestations from its own natural, evaluative, and behavioral foundations. This defect was not ignored by western scholars, but celestial church's political incompatibility was a barrier against arriving at a proper strategy. The domination of priests during the Middle Ages was the other cause. As this paper will reveal, from Machiavelli, at the beginning, to Rousseau, in the middle, and Renaissance we see the separation of politics from Christianity despite the fact that they do not believe they are naturally separable. The monotheist religion of Islam, the strategic approach of Imamate, and especially Imam Khomeini's political discourse consider religion as politics and, as Mulla Sadra says, religion is the spirit of the politic's body. This was the topic of a research called "perspective of the political thought in the Islamic republic of Iran" at the University of Tehran. The strange and magic efficiency of this case was studied according to philosophy, modern historiography and Faucouldian postmodern perspective. It is the sublime politics that can replace unsublime politics.

Imam Khomeini is a jurist who spoke of the right to fulfill destiny in several occasions before and after the Islamic revolution. He puts forward this right, which has both internal and external dimensions according to him, in the form of two Islamic principles, which were ignored at the beginning of the Pahlavi sultanate: the principle of the freedom to realize one's destiny and the principle of a nation's independence from the intervention of foreigners. His point of view is new among jurists. This paper studies his viewpoint, compares it with other ideas, and elaborates on its limits in comparison to the right to fulfill one's destiny in international documents.

Management of political development in Islamic seminaries, like any other basic and strategic categories, is encountered with three questions of what, why and how it can be realized. The paper is to answer the first two questions properly by explaining the concept, foundations, and scope of political development management in Islamic seminaries and thereby revealing its nature. The paper will also elaborate on the goals, objectives, and significance of political development management and analyze its nature. The content of discussions about the what and why of political development management in Islamic seminaries are based Islamic philosophy, theology and non-native sciences such as sociology, strategic management and political science.

The main question this paper addresses is whether Shiite jurisprudence is individual or governmental. The fact is that Shiite jurisprudence, in the course of time, underwent an individualistic process as a result of historical and intellectual factors. This paper elaborates on such factors and emphasizes on the necessity of why this individualistic basis should be changed. However, meticulous study of the history of Shiite jurisprudence clarifies reveals a governmental approach, as well. The present paper explains the necessities and elaborates on the foundations, methods, and instruments of Ijtihad on the basis of a governmental approach.

If a socio-plitical system be based on Islamic jurisprudence, citizen's rights will be realized in the society. To substantiate this claim, I will argue through resorting to some jurisprudential rules in the realm of citizen's civil and political rights because Islamic jurisprudence considers humans as responsible beings and responsibilities as a way through which citizen's rights can be actualized. Thus, citizen obligations are summed in taking over responsibilities. To explain the status of citizen's civil and political rights, the paper investigates jurisprudential rules and sources and jurist's ideas.

The main question of the paper is how the Deobandi Ulema impacted on Salafi movement in the present era. The hypothesis is that, during the British colonial period and after the defeat of the Muslim's revolution in India in 1857, the relationship between major Deobandi Ulema in the Indian peninsula and the Ulema in Mecca and Medina resulted in impacts such as scientific exploitation in academic centers, reduction of ideological extremism and scientific arrogance of the Salafis, dissemination of Sufism and mysticism in Mecca and Medina, activity permission to Tablighi Jamaat and other cases like memorization and recitation of the Quran, admission of professors in universities and religious centers like Friday and Mass Prayer, mosques, free accommodation for Deobandi Ulema, free hajj permits.