نشریه سیاست متعالیه
پیاپی 9 (تابستان 1394)

The main question of the present paper is “Can Motealieh Hikmah (Mullasadra’s Hikmah), boosted by Mullasadra, which has advantages in the Ontology such as the reality of existence (Esalat-e Vojood), Substantial Motion (Harkat-e Jowhari) and goal-orientation of the universe (Causation) and also advantages in Anthropology like the human being leveled, emergence of body (جسمانيه الحدوث) and eternality of the soul (روحانيه البقا) represent a specific Ethics and policy and the relationship between the two with the interpretation it gives for the universe and human?”. Having an analytical-deductive method concerning the existing works on Motealieh Hikmah, especially Mullasadra’s works, it can be said that in this school, ethics are habits in the course of substantial motion which are created via the actions done by the help of triple powers. Henceforth, the assumption of the present paper is that ethics is the producer of politics and politics is the beam of ethics. The findings of the study suggest that according to three levels of existence and their resulted ethos, three types of cities (“Medina” s/ (مدينه are created: the humble one (مدينه دنيه), the super one (مدينه فاضله) and the superior one (مدينه متعاليه). Each level and its ethos are graded and has the topmost level of evolution called its curtsy.

The present paper is trying to answer if the theory of Substantial Motion has the capacity of explaining the political phenomena.Positive answer to this question can show the presentation of new solutions by the Islamic philosophy for some of the important difficulties in Politics. The claim of the paper is that Substantial Motion theory has more capacity to explain the changing nature of the political phenomena than its viral theories. In order to analyze the claim of the paper, the referential and process-oriented writing strategy methods are used. If proved, the results of this study would give a dynamic viewpoint to the difficulties of the Politics which have been answered statically in the existing theories of the Politics. Also, the claim of the paper can make a basic change in the orization of the Politics, if proved.

This paper processes the parameters of soft power which include: trust, network of relations, and credit via trying to answer the question “Does the political thought in Islam have the needed strategic capacity to produce soft power?”. The claim of the present paper is that in the ethical-political perspective to trust, “piety” is one of the most powerful tools in creating internal control in the human. In the political jurisprudence, there are some juridical regulations which will result in increasing of the political trust. They include: equality, kindness, affection between the hearts, cooperation, loyalty to words, justice, consultation, etc..The parameters of soft power networks in the political thought of Islam include: friendship-making factors, unity and coherence of the Islamic nation. Credit-making parameters are, also,like political legitimation, participation, avoiding oppression, etc.. Consequently, the political thought of Islam has capacity in all parameters of the soft power.

In the present world, one of the rival patterns of the Mullasadra’s Transcendental Policy (Siasat-e Motealieh) and the emerged pattern from the monotheist principles of Islam is the political pattern of Al-e Saud political system thatchants the slogan of monotheism and worshipping God with the help of Vahabis. During its three periods of statesmanship, especially during the governance of the third government in the past eight decades, Al-e Saud dynasty, with knitting its political and ground development policies to religious perspective of Ibn-e Abdul Vahab has profited from penetration and verification of the Vahabi scholars in capturing many parts of the Arabic peninsula and dominating different tribes and religions.The main question of the present article is “how different contemporary Vahabi movements have been used by the Saudi governors to continue the power of the political system in the past eight decades?”.

Allameh Mohammad-Hossein Al-e Kashef Al-Qata was one of the noticeable scholars and peacemakers of the recent century of the Islamic worldand one of the influential Shia jurists in socio-political movements of the Islamic world who played an important role in awakening of the Islamic nation with his juridical and political thoughts and views. His comprehensiveness in different aspects more than his contemporary scholars has made analysis of his political thoughts and views noticeably important. To answer the quality of Islamic policy in thoughts of Allameh Mohammad-Hossein Al-e Kashef Al-Qata, this paper tries to evaluate Islamic policy with referring to some of theimportantworks of this Shia juristapplying descriptive-analytical method.

Ethical lessons comprise a majority of the essence of Islam. The lessons from the prophet in his last Hadj (pilgrimage to Kaabah; the home of Allah) have been, many times, looked atwith historical, lexical (Kalaam-oriented), literary, Hadith-oriented and interpretive perspectives but in this paper, its ethico-political perspective is noticed. Undoubtedly, paying attention to the ethical and political lessons and its statements full of ethical and political knowledges which were stated in a region called Qadir-e Khom (غدير خم) can be traced from the starting point of this purposive travel. Bravery in stating the right word and enduring the difficulties resulted from it, surrendering in front of the divine hap, complete subjugation to the fair and knowledgeable imam, seeking help from piety and knowledge and noticing the mutual rights of government and people as the most basic ethical lesson and introducing Ali (A. S.) as the practical example of these knowledges are among the other features of this eternal work in the human life to which this paper tries to deal with.

The present paper has analyzed the lexical and metaphorical meaning and concept of three terms of “Baghi” (بغي; rebelin front of the Imam), “Muharebah” (محاربه) and “Civil Disobedience” to prevent from mixing them which itself results in making mistake in issuing verdict, wastage of rights and oppressing government and people. This analysis shows that the three concepts of “Baghi”, “Muharebah” and “Civil Disobedience” are different both from the lexical aspect and from the metaphorical side. The method of the study, which is responsible for recognizing the similar juridical concepts used in political and legal affairs, has been descriptiveanalytical; and lexical, juridical and sometimes legal and political resources have been used. On basis of the analysis, though being different, the two terms of “Baghi” and “Muharebah” are criminal terms. On the other hand, “resistance and civil disobedience” is, at times, a civil right or even duty; although it can be crime sometimes, but it has a great difference with the above-mentioned criminal terms.