غلام حسن مقیمی

Foreign policy refers to a set of innovative or reactive measures of a country in the external environment and international conditions, the purpose of which is to realize the goals and national interests of the country in relation to other societies, governments and international institutions. The political system of Iraq was changed from a monarchy to a republic in 1958 through a coup, and the three currents of communism, Arab nationalists, and Baath, as the main and ruling currents in the country, were able to take control of affairs until 2003. The present article answers the question that what are the main issues of Iraq's foreign policy in the period after the fall of the kingdom until the fall of the Baath Party (1958-2003)? It is assumed that despite the existence of border problems, war with two neighboring countries, water crisis, but they are not the main issues of Iraq's foreign policy, and the findings of the research conducted with the descriptive-analytical method indicate that, the Palestinian crisis, oil cartels, convergence of Arabs and projects of unity with the country of Syria are issues that have been continuously at the top of the policies of the ruling currents. Understanding these issues can be considered as a strategy for the current ruling trend (Islamism trend) and be effective in the micro and macro policy making of Iraq's foreign policy.

Within Imam Khomeini's political perspective and approach, some elements have deepened the method of ijtihad (jurisprudential reasoning) in seminaries at two levels: "subject comprehension" and "ruling comprehension." This research aims to identify the components of Imam Khomeini's political approach that have influenced the "conventional method of ijtihad." Utilizing an analytical-comparative method and a second-order perspective on the method of ijtihad, this study endeavors to dissect how his political thought relates to a "dynamic style of ijtihad" and to reflect on its consequences compared to the "Jawahiri method of ijtihad." The findings of the research indicate that the "political actions and duties," derived from the interpretation of "subjects" and "texts" through the "method of ijtihad," have undergone a shift in approach at the levels of texts and subjects of rulings. Imam Khomeini's social, governmental, and systematic approach led to a transformation in the understanding of subjects and texts from an individual, abstract, and static sphere to the realm of political-social and governmental action. Ultimately, this shift elevated the ijtihad method in seminaries from a "static" state to a "dynamic" one.

Independence-seeking" in international relations has been one of the most important challenges of independent states in different periods. This article poses the question of what are the Quranic strategies in facing the challenges of political independence of Islamic states from the perspective of the Supreme Leader? (Question). The hypothesis of the article is formulated as follows using the documentary analytical method (method): “in the opinion of the Supreme Leader, attention to Islamic principles and values, awareness and vigilance of Islamic nations, expediency, dignity and wisdom; Unitarianism of the Islamic Ummah, lack of trust in oppressors, anti-arrogance, non-dependence on foreigners, strengthening of political relations between Islamic states, creation of a joint Islamic defense force, are the most important strategies to overcome the challenges of political independence of Islamic states”  (hypothesis). If these strategies are implemented by the Islamic states, their effects will appear in the network of theoretical and practical outputs in the policy-making and foreign policy of Islamic states.

The society of Muslim Brothers is a transnational movement of Sunni Islamist and one of the biggest effective political currents in the recent decade in the world of Islam that women's effective role in political and social events of this current is not undeniable. This descriptive-documentary study was conducted with the aim of investigating the evolution of women's political and social participation from the view of the Muslim Brothers' scholars. After reviewing the related sources, a research that independently focuses on this issue was not found. According to the results, the dependent variable, women's political and social participation, depends on the governance view of the Muslim Brothers' scholars in the form of three governance models. In the model of "Islamic governance", regarding the time and the view of the Muslim Brothers' scholars on the verses and narratives, women's participation is limited to political and social affairs. In the governance model of "Islamic socialism", equity is more visible. In the model of "civil governance", due to the increase of literacy rate and women's demands, and some scholars' new approach to religious teachings, there is a considerable evolution, so that women's participation in all political and social fields, except leadership and governing, is acceptable; although, one scholar believing in this model, says that women can even be a governor.

In the course of history, the theory of legal Jurist’s authority has been open to different accounts whose logical implication is expressed as various kinds of religious government. So in the arena of running a government, the explanation and assessment of those accounts and implications help with the due judgment about their capacities for one another. The article’s main question is: “In comparison to other theories, what is the factors of efficiency of legal jurist’s authority theory?” The presupposition of research is that there are four major accounts of jurist’s authority: “absolute authority”, “general authority”, “authority of hisbah” ** , and “jurist’s right of tenure”. From among the findings of research, is that “the absolute authority of jurist” is more efficient than others in running a government and building a civilization; this is due to some strategic mechanisms and highlighted factors such as “time and space”, “intellect”, “rationality”, “expediency”, “the maximum participation of the faithful of a society”, “the administrative and legal approach to religious texts”, and “dynamic ijtihad” *** . The method adopted here is the description of theories of jurist’s authority and their comparative analysis.

The model of Guardianship which is the product of Shiite jurisprudential-political thought, it has been one of the most important topics in political thought for the past four decades which today has crossed the geographical borders of Iran and it is now being proposed as an alternative theory of government in research circles. The question of this research which has done in citation analysis method is what are the key elements and variables of the Islamic Guardianship? How can its internal structure and network be characterized?
The hypothesis of this paper is that the Islamic government is an interconnected system and set that with the help of the model and method of the system, its conceptual, normative, structural and functional elements can be extracted and its internal network can be explained and characterize in a logical communication action. According to the method and system framework, the research findings are: In its historical course, the «theory of Guardianship" has nourished and gained experience from the two important components of «text" and «time and place". In this sense, this theory is not merely an «ideal," but an ideal that polished in the context of «historical facts." In other words, the structure of the Islamic Guardianship from the perspective of Imam Khomeini and Imam Khamenei is subject to two categories of fixed and variable criteria.
On the one hand, the political structure and the way its institutions are arranged, is subject to the requirements of the time and in accordance with the latest achievements of human political knowledge, and on the other hand, it is based on «fixed Islamic rules and standards". Also, in a systematic, transnational and broader view, it can be said that the Islamic political system is composed of a set of social and political institutions that organize the structure of the Shiite Guardianship in a network of legitimate and participatory communication.

The same proportion Islamic awakening - civilization promise to return to the values of justice and the cultural and peaceful communicative action of Islamic civilization, it has equally created challenges and fears for the domination system. In this regard, during the past years, the awakening of Islamic civilization within itself has placed two potential opportunity and threat. The research seeks to dissection the Panic Shiite Illusion as one of the most important threats of Islamic-civilization awakening. From this aspect, the causes of the occurrence and strategies to deal with it is the main concern of this paper. According to the author’s view, international hegemonic strategists, after the advent of civilization awakening in Iran and its issuance, have noticed the high potential of the Shiite’s soft power to streamline justice, confronting oppression and independence, which if not controlled, soon will bring the borders of Iran and will provide the context for the spread of political Islam and Islamic governments similar to Iran in the Middle East; therefore, the panic shiite project is designed to confiscate the noble concepts of pure Islam, whose strategy for confronting it is political insight and exploration of peaceful and unilateral teachings and wisely and spiritual communicative action of Islam.

The internal constituents of the theory of Guardianship of the Islamic Jurist are an interconnected set and systems, which can be derived in the form of systematic and disciplined model, conceptual, normative, structural, and functional components; and we can explain each of them as a relational reaction. In this regard, the purpose of the research is to reread and present a new plan for the theory of political guardianship. The research method is descriptive-analytical, and the data were gathered with library method. The results indicated that the theory of political guardianship is composed of five key concepts—forger of guardianship, guardian, pupil, domain of power, and network of power whose internal network is fed by Islamic propositions. The internal structure of a political guardianship consists of political and social elements, the role of each is arranged and planned in a framework with two characteristics—interactive and systematic—of Islam. A guardian jurist assumes a legitimate, communicative, guidance, and strategic role within a political guardianship system. A pupil (an individual, civil society, and government) is actively involved as a permanent and participatory constituent of the guardianship system in all structural, functional and feedback processes. As the condition for application and condition for the continuation of political guardianship, people are both the cause of which a political system comes into existence, and the cause of which it continues to exist; therefore, the network and flow of power are endowed with a participatory characteristic.

This paper attempts to analyze the theory of two natures (makhmurah nature and mahbuba nature) and decode its political implications from the perspective of Imam Khomeini (RA). It is claimed that in Imam Khomeini's view, human is the servant of his soul and also his nature (ãÓÊÎÏã ÈÇáØÈÚ æ ãÓÊåÏÁ ÈÇáÝØÑå) which inevitably requires the two-realm political thought. In other words, interpreting human based on the theory of two realms (tow natures) affects Imam Khomeini's theory of government, function of political system and Islamic desirable civil society fundamentally which will be studied in this article. In this study we assume that anthropological principles heavily affect dos and donts of political science. Thus, the main question here is that what the anthropological basics of Imam Khomeini's political idea are? What effects his interpretation of human has had on his idea of tow-real political affairs? Through the content analysis method, this paper tries to review Imam Khomeini's anthropological standpoints and represent its logical implications in the political and social discussions.
Along with the main question, the following sub-questions are also proposed which we will try to answer. Whether man is free or under compulsion of social, historical and economic structures? Whether human is a servant of his soul or he is guided by his nature? Whether man is congenitally civilized or wants to be guided by the perfect man (following his nature)? Or whether human nature is guided by fate and circumstances and that no thematic rule was put in his nature and everything his character is formed through after-birth nurturing within the society and politics? Undoubtedly, answering the questions mentioned above and other anthropological political questions will fundamentally and theoretically explain the direction of Imam Khomeini's political thought over his social and political life.

The mechanism of Imam Khomeini’s dynamic ijtihad, besides developing a systematic relationship with the sources (the Qur’an, tradition, consensus and wisdom), enjoys a logical link with time and space and hence extracts the regulations for the political and social life out of them. Although the social structures of time and space limitthe juristswithin the context of the social environment and the realities of everyday political life (power relations), the only element for the jurist theoreticians to develop political thoughtsis "the legitimacy and supremacy of religious texts".
The distinctive characteristic in Imam Khomeini’s Jurisprudential approach is its being based on religious texts. The present research assumes that Imam Khomeini’s social, systematic and comprehensive view toward the religious texts has caused his jurisprudential‐political deductions to be social, systematic and comprehensive, as well. For instance, he considers the governance as a component of religion and among the primary rules. The consequence of such a view is that Islam will be deficient without “the ruling of the religious leader”. This article is based on a holistic approach with reaches beyond the additive philosophy and it tries to extract the religious‐text features in Imam Khomeini’s view and study their influence on the politicaljurisprudential thoughts.

In Imam Khomeini’s thoughts, validity and legitimacy of political life is in accordance with religious texts. The main question of this article is that how religious texts are related to various political problems and issues? In other words how can a stable religious text make a logical relation to unstable events? What are characteristics of Imam Khomeini’s Ijtehadi method of using jurisprudence(Figh) in theoretical and practical politics? This article claims that Imam Khomeini’s dynamic Ijtehadi method is capable of producing religious commands (by interacting texts and political life). In this article we try to investigate characteristics and elements of Imam Khomeini’s Ijtehadi method and their effects on producing political-jurisprudential knowledge.

This article tries to inspect the delusion of Shiite-o-phobia as one of the most important threats for Islamic Awakening. How it has appeared and how it should be handled is the most important concern of this article. The author believes that following the emergence of Islamic Awakening in Iran, strategists of international hegemony have figured out the high potential of Shiite's soft power to create justice-seeking, anti-tyranny and independence-seeking currents that if not controlled may spread out of Iran and pave the ground for the expansion of political Islam and Islamic states similar to Iran in the middle-east. Therefore Shiite-o-phobia project has been designed for the purpose of deviating original Islamic concepts. This project can be foiled through political insight and exploring peace and unity-seeking teachings of Islam and its reasonable and spiritual interaction.

This article presupposes that facts (is’s) concerning human nature seriously affects on political “oughts’’ and thoughts. This study is an attempt to explore human nature and character explaining its social and political consequences from Imam Khomeini’s point of view. According to this viewpoint human beings are ‘naturally bound to social life and bestowed with innate orientation’ and the inevitable result of these two (nature of man and his primordial character) is that man is of necessity bound to civilization (of conventional and transcendent sort). Interpretation of human nature as two-dimensional one, as Imam Khomeini understood, has important and deep influences on the form of government, function of political system and Islamic desired society, which is the subject of study in this article.

Imam Khomeini’s theory of state is a three- concept equation (i.e. Religion, Velayat and Nation). How the above mentioned three concepts are added together is subject to discussion from various perspectives. Attempts have been made in this article to review and investigate the issue from the viewpoint of political legitimacy and political participation. The question posed is the investigation of the relationship between political participation and political legitimacy from the viewpoint of Imam Khomeini. It is hypothesized in the article that in Imam Khomeinil’s Ejtehadi Interpretation, legitimacy is prior in position and is incorporated into political philosophy and is of governance type in nature. Howerer, the position of political participation is subsequnet and belongs to the relam of sociology and is regulatory in nature. Therefore, state is the result of the mixture of both. That is, in “Islamic Repulic”, the “Repubice” refers to supervision and participation dimensions and the “Islamic” refers to its governance and legitimacy aspects. Thus, this balance point follows his Ejtehadi Interpretation in methodology.

Since Imam Khomein himself has not written his own political views, sufficing to presenting his views only on different political and socialoccasions, therefore to draw and present the fundamentals of his political thought isa tremendously difficult task; especially keeping in mind that little has been done in this regard.Though different approaches are put forward to help us study Imam's politicalthought, they are far from being complete, each sufficing to focusing on a single aspect of Imam's political thought.Thus if one wants to have a comprehensive approach towards Imam's political views, one must inevitably follow a compound approach consisting of different approaches including epistemological, ontological, sociological, anthropological, theological, philosophical, jurisprudential and mystical approaches.Having a document-based method, the paper studies Imam Khomein's political thought, concluding that it is impossible to have a comprehensive analysis of Imam Khomein's political thought unless one previously adopts a compound approach.

In this work, the author outlines what is called “wilayat-e tadbiri”, which is known in theology as “Imamat and Khilafat” (or religious political leadership), and in fikh as “wilayat-e fakih” (or the political authority of a leading religious scholar). Although such a subject has long been discussed at Shicite seminaries, since the Islamic Revolution of 1979, and the introduction of the idea of the absolute political authority of a fakīh by Imam Khomeini, it has given rise to more debates. As the most important topic in Shi’ite political fikh, the idea of “wilayat-e tadbiri” deserves much more scholarly attention urgently.

Politics is the most controversial and complex key concept in political sciences over which there is no consensus among political science scholars. The most important reason is the existence of ambiguity in its content, features, and presuppositions. Politics is one of the subclasses of human sciences, which has always had specific presuppositions and thus any discussion over the basics and principles of politics requires a specific theory and viewpoint. Therefore, distinguishing politics from values and beliefs seems to be impossible. The purpose behind this paper is the recognition of politics from different viewpoints.

The notion Welayat (sovereignty), is widely refered to in branches of Islamic sciences such as theology (Kalam), philosophy, jurisprudence (Fiqh) and mysticism (Irfan). Welayat interpreted as "the political management of the society" is a significant term in the Shiite political Fiqh and one would fail to comprehend the Shiite political system of ideas without having a true underestanding of this term. That is why Islamic jurists have discussed over the domain of the authority of ruling jurists only by assuming Welayat as political management. This notion has recently been subject to theoretical studies by some scholars among which Iman Khomayni presented a more efficent theory on the basis of which the Islamic Revolution was founded. This article attempts to clarify this notion in Shiite political system.