فهرست مطالب ـ ابراهیم کلانتری

It is generally argued that one of the basic requirements for achieving the goals of the Islamic Revolution is to strengthen social capital. In the meantime, one of the concepts that can be mentioned as the foundation of social capital to achieve other goals in society is social participation. In this research, while explaining the theme analysis method and using the theme network analysis technique, the number of 223 data of the main text of their statements regarding the topic of social participation was carefully analyzed, analyzed and rearranged, and at the end, 4 main and comprehensive themes were identified as The components of the model of social participation were found in the statements of Ayatollah Khamenei. Therefore, the purpose of this article is to analyze and discover the central and main themes of strengthening social participation through the theme analysis model in their intellectual system. The results of the research show: First, social capital was defined as a dominant concept in the religious society that grounds development and progress. Secondly, by analyzing the theme of social participation in the intellectual system of the great position of leadership, it is used in this way that the best strategy for people's participation in various fields of society is to use people's capacities and abilities. Thirdly, the timely and effective presence of people in sensitive and vital scenes of the country shows the effectiveness and pursuit of national interests. Also, participation in elections is considered as a way to choose competent people and a public duty. In this context, regulatory institutions can guarantee the maximum use of its benefits by properly managing the expansion and accessibility of virtual space, while increasing people's motivation for high participation

Taking advantage of the benefits and fruits of social capital in order to achieve the lofty goals of the political system occurs at the level of society if it is possible to know the effect of its facilitating norms and networks. Rule of law, as a matter that has always been a necessity of human social life, is one of the norms that play an important role in consolidating group structures and increasing social capital. For this purpose, the current research seeks to analyze and discover the network of main and central themes of "law orientation", through the theme analysis model, in the intellectual system of Hazrat Ayatollah Khamenei. In this research, while explaining the theme analysis method and using the theme network analysis technique, after studying, analyzing and rearranging the 950 data of the original text, finally, the number of 6 central and comprehensive themes of "law orientation" as a component of increasing social capital in the system The thinking of the Supreme Leader was described and analyzed. In the end, three strategies were proposed to strengthen social capital in this field. First: All members of society, especially agents and elites, must be fully committed to adhering to the law. Second: Legislature should seek revision and amendment of redundant, incomplete, contradictory and ambiguous laws with a serious determination. Third: Monitoring the correct and timely implementation of the law is another clear and unavoidable duty of the relevant centers, which can be very effective in improving trust and promoting social

One of the distinctive features of contemporary political jurisprudence is the detection of new concepts in the jurisprudence heritage and their re-evaluation according to current requirements. Allegiance is one of the basic concepts and the most important element in the contemporary Sunni political jurisprudence system, which according to them, has a special place due to its harmony with modern ideas, as well as evidence in Islamic texts, as well as public and elite acceptance. . By explaining the concept of allegiance to the democratic ruler, they referred it to the contract between the ruler and the people and presented two interpretations of representation and representation of the Ummah. The current research, using the method of content analysis with the approach of developmental research, while ignoring the historical background of the fulfillment of allegiance, aims to answer the question of how the conceptual capacity and potential of allegiance in enduring the democratic tendency can be evaluated and explained. ? The finding of the research is that in terms of analyzing the degree of resilience of this concept in relation to the democratic trend, some challenges and bottlenecks such as the validity of the pledge of allegiance, the incompatibility of this analysis with the Quranic application and also the ambiguity among the people of marriage and marriage, the number And there are conditions that come close to the attitude of elitism and elite domination.

One of the important issues in religious governance is the issue of obliging citizens to observe religious law by the Islamic State. As a result, there are many different perspectives on this issue. Among them is a view that considers the obligation of citizens to religious law to be the duty of the Islamic State. This view, just as it considers the Islamic government responsible for the welfare of the citizens, and its duty to ensure the welfare of the citizens, also considers the Islamic government responsible for the religious law of the citizens, and considers its efforts to implement the religious law in society in the best possible way. In order to prove that the Islamic government is responsible for the religious law of the citizens, many arguments have been presented, among which, citing the arguments of the necessity of enjoining what is good and forbidding what is evil. In this article, based on Shiite epistemological sources, this citation, and the drawbacks proposed about it, have been examined, and according to the evidence of the command to the good and the prohibition of the bad, the scope of the Islamic government's intervention in obliging citizens to religious law has been explained. Is.

The important issue which is considered by Muslims and also the People of the Book (Arabic: اهل الکتاب, Ahl al-Kitāb) is to be beneficiary of it is if according to the holy Quran and jurisprudential evidences the People of the Book (the Jews and Christians) with considering that they possess a book, a revealed scripture can live in Mecca or these teachings have treated with them like infidels and the enemy of Islam and have banned and prohibited them to live. This paper using the descriptive-analytic method has examined this issue and with applying jurisprudential tools has studied and criticized the reasons of this prohibition and ban. The result indicates the lack of efficiency of the Quranic verses which are referred to and also the mentioned traditions providing no indication for this claim. In normal circumstances with adducing to the first principle of human freedom in choosing the place of residence it is issued that the legal verdict is permissible.

One of the most important fields of political science in which emotions, roles and functions play a significant role is the field of "political leadership".With this interpretation, the present article, seeks to find out what is the relationship between emotions and political leadership? Resultes showed that both political leaders and followers, provide emotional inferences and reactions from the emotions expressed "as social information" and express appropriate behavior to those emotions. In this regard, political leaders in the face of crises, by recognizing the different dimensions of society and thefeelings of the followers, they try to control and manage the emotions, cognitive liberation, accumulation of exciting energies and finally mobilization of the followers, pursuing goals, securing national interests and finally overcoming crises.

Many Qurchr('39')anic scholars have commented on the "secular nature of the Qurchr('39')anic language" based on the interpretation of several verses that have declared the language of the Qurchr('39')an to be "explanatory Arabic" and the Qurchr('39')an to be "the expression of the people." On the other hand, these same thinkers, believing in interpretive narrations and the emergence of some other verses, have believed in the "melting of the Qurchr('39')an". The mutual acceptance of the two leads to a kind of apparent conflict. This research, which is of the library type and is performed in a descriptive-analytical method, first explains the interpretation of the relevant verses and then proposes five solutions to solve it. The result of these strategies is that the heart of the Qurchr('39')an is also part of the same teachings and intentions hidden within the verses revealed in the common language, which are revealed to the audience of revelation through a specific process. Verse 103 Nahl, customary language, being zealous, apparent conflict.

The modern philosophical hermeneutics, which has appeared among a group of Western scholars regarding how to understand and interpret texts, has become a basis for some Islamic writers to tend to pluralistic interpretation of the Qur’an. They have tried to arrange and prove this idea using some definite basis and assumptions of Qur’an’s interpretation. There are some serious challenges to consider philosophical hermeneutics as a base for this view; because neither philosophical hermeneutics has the capability of being the basis and foundation for such critical and multi-dimensional view – considering it is hardly criticized – neither the pluralistic interpretation of the Qur’an is compatible with the definite bases and assumptions of Qur’an’s interpretation or can fulfill its basic purposes. Explaining the pluralistic interpretation of Qur’an and how it is based on the modern philosophical hermeneutics, this librarian research tries to criticize the basis and foundation of the pluralistic interpretation of Qur’an, using a descriptive, analytic and critical method. The outcome of this research is that not only the pluralistic interpretation of Qur’an is not in accordance with the general basis and assumptions of Qur’an’s interpretation; it is also incompatible with the accepted bases and assumptions of the owners of this view.

The statement of the second step, issued by the wise leader of the Islamic Revolution on February 13, 2017 on the occasion of the 40th anniversary of the victory of the Islamic Revolution of Iran, is a strategic charter to determine the policy and continuation of the honorable life of the revolution in the second forty ‌شمار می‌آید. In terms of content, this statement can be considered as containing three parts and answering three key questions; 1- How and where did we start the revolution? 2- What is the way passed and where have we reached now? 3. What is the roadmap for the future and where should we go? In addition to explicit messages, using the hypertext analysis method of the above-mentioned statement, five important and decisive actions can be identified in order to face and overcome the five major challenges facing the Islamic Revolution in the second step: 1- Accurate knowledge of the Islamic Revolution , In order to face the challenge of "distortion and the heart of truth", 2- Accurate transfer of the principles and values ​​of the revolution to future generations, in order to face the challenge of "generational rupture of the revolution", 3- Putting the youth at the center of the revolution in the second step, In order to face the challenge of "popular acceptance of the revolution", 4- Hope and optimistic view of internal capacities, in order to face the challenge of "despair and passivity", 5- Jihadi management, in order to face the challenge of "inefficiency".

One of the harms that the local community recognizes is the deterioration of the marital bond and the collapse of the family unit due to divorces, which have many negative consequences in various aspects of human life; concerning divorce consequences, it prevents it from being found of marriage. The Holy Qur'an, as the pure and important source of Islam, has offered beneficial strategies to preserve the family unit and reduce divorces. This study aimed to find the strategies to deal with the center of the collapsing family, which are stated in Surah Al-Talaq; these strategies are into two categories: action, insight, and tendency. In Al-Talaq Surah, the practical strategies are observed, including a specific time limit for divorce, the presence of a woman at her husband's home during the divorce period, a proper separation, and the presence of two just witnesses overseeing the divorce. The strategies of insight and inclination of Surah Al-Talaq are remembrance of God, invitation to piety, divine protection, divine command, belief in the resurrection, learning from the punishment of rebellious human beings of the past, paying attention to the power and knowledge of God.

Verses 172 and 173 of the Chapter Aaraf -known as the verses of the Covenant- are among the most complex verses of the Quran in terms of interpretation. One of the main issues in the interpretation of these verses is the whereabouts of the Covenant. In other words, where has this divine covenant, the contents of which are the divine lordship and the servitude of man, taken place? and where is the scene in which the question of "الست بربکم= Am I not your Lord" and the answer "Yes" has occurred? The commentators have long expressed different views about the location/place of the Covenant in these verses; For example, Allameh Tabatabai considers the heavenly kingdom as the place of the Covenant, but Ayatollah Javadi Amoli has criticized and rejected this view and considered innate nature [Fitrat] as the place of the Covenant. This article seeks to show, after interpreting the views of these two commentators, that the account that subscribes to the heavenly kingdom as the whereabouts of the covenant is more compatible with the Qurchr('39')anic and theosophical principles, and that all other locations formulated by the commentators, can be finally referred to the two celestial and terrestrial worlds.

One of the most important levels of security is national security; The issue of national security reference will also have an important place in security theories. Since Islam is a comprehensive religion and has a theory in all aspects of human life, the question is what is Islam's view on the source of national security. In order to realize the idea of ​​true Islamic law, one must go through the path of Shiite jurisprudence. One of the Imami jurists is Ayatollah Khamenei, who has a unique social and political position; Therefore, his jurisprudential thought has a great support for such an experience. The issue of the present article is what is the source of national security from the jurisprudential point of view of Ayatollah Khamenei. This fundamental and exploratory research seeks to examine the words and writings of the Supreme Leader of the Revolution by means of citation inference; With criteria such as clarification, emphasis, repetition, etc., the national security authority was obtained from among the most important security issues. Since the axis of security in this article is human beings and their rights, the structure of the discussion is designed based on the division into fundamental connected rights, superficial connected rights and separate rights. According to the findings of the present study, among the three mentioned issues, Islamic stability And independence is more important and among these cases, Islam, both in the form of national faith and ideology and the ideology of the political system, has a higher priority and a source of national security from the perspective of the Supreme Leader of the Islamic Revolution and the other two issues To have it.

The development of cyberspace and its dominance over contemporary human life posed numerous challenges to humans in terms of ethical, security, psychological and economic considerations. This has led some organizations, institutions, social activists and sympathetic scholars around the world to devise and disseminate several guidelines and ethical tenets to cyberspace users in order to prevent these challenges. Within the same approach, the present study examined and analyzed the principle of honesty in the Holy Koran and the narrations of the infallible figures and with its adjustment with cyberspace concluded that due to its conceptual development, reliance of all moral virtues on that, being observant over human existence and also its application to the verses and narrations, the "principle of honesty" is an a priori principle governing other ethical principles that, without any attachments, creates a moral obligation for man beyond time, space and arena.

The prevalence of emergent currents and sects, especially among the young, is one of the challenges facing the Islamic and revolutionary identity of society. The issue of this research is the analysis of the IRI management facing the currents and differences. Examining the IRA's strategy for managing emerging currents and sects makes it appear that they should not be promoted and that their harms should be reduced, but the protection of cultural space requires updating policies to increase efficiency. The results of this study show that the lack of uniform definition of currents, the existence of institutions and organizations parallel to similar functions, the lack of a macro strategic model in the face of emerging sects and currents, and the lack of a defined strategy have led to ineffective management. People's spiritual rights, careful monitoring of cultural products, constant monitoring of sects and currents, providing rich content of Islamic mysticism, avoiding parallel work, can be more effective in the efficiency of the structure.

One of the issues surrounding Imam Khomeini's political thought, and in particular the theory of Velayat-e faqih, is to examine the changes or changes that have occurred in this thought from the beginning to the end of their intellectual life. The reason for entering this discussion is the phrase from the discovery of his secrets, whose appearance is different from their other views. In this essay, the principles of Velayat-e faqih's theory and its principle are cemented and analyzed by referring to Imam Khomeini's works and statements separately.
The result of this research is the lack of a difference in the principle of theory with all its foundations.
The result of this research is the lack of a difference in the principle of theory with all its foundations. The greatest difference, which can be seen mainly between the discovery of secrets and other resources and the function of the Imam, is twofold; one is an outline of the expression of this thought in earlier and later sources, and the structure and systematization, and in other words, the method of exercising jurisprudence It is fully implemented in the stage of its implementation and its objectification in the context of society.dr ebrahim kalantari

The necessity of government and government has been one of the most important issues in the field of political philosophy, which has emphasized the necessity of it; As this began from the early days of Islam with the formation of an Islamic government by the Prophet (PBUH) and continued by the infallible Imams (AS) and subsequent infiltration regimes afterwards. According to the political theory of Islam, in the age of absence, the province and the head of religion and the world of Islamic society are in the hands of the most similar person to the infallibles (as), which is, in fact, a comprehensive jurisprudent. So, from the beginning of the era of absenteeism, so many governments have come to power, some of which have been somehow under the jurisdiction of the Faqih. The present paper seeks to answer the question of which models of government are based on the theory of Velayat-e faqih? The findings show that based on the theory of velayat-e faqih, based on the presence of Velayat-e faqih and the prominence of the role of the Velayat-e faqih in government, government models such as: 1. The model of the dominant ruler and the jurisprudent; 2. The model of the Provincial government or the government in the state; 3. The model of the Religious of monarchy or the constitutional of monarchy; 4. The model of the council of jurisprudents and the righteous ruler; 5. The model of the Islamic Republic (religious democracy); 6. The model of the government Islamic (divine). To answer the article's questions, descriptive-analytical and interpretive methods and library studies techniques are used.

The Theory of "Revelation of the Qur'anic Rhetoric and Theological Structure" has been the dominant theory among Islamic scholars on the question of what and how the Qur'anic revelation has been since the beginning of revelation and the emergence of Qur'anic commentary and debate. However, some contemporary writers have, at a rare glance, believed that the Qur'an was a product of the spiritual encounter of Prophet Muhammad in the dream world, in which truths were revealed to him has been released by the Prophet in Arabic rhetoric and structure. This descriptive-analytic library research based on five groups of Qur'anic verses which, in their own words or verses, have considered the Qur'anic rhetoric and theological structure as well as its content from God. It argues that the theory of "revelation of the Qur'anic word" is a solid theory derived from many verses of the Holy Quran, and that the "dreamlike revelation" view is incompatible with a large collection of Quranic verses.

in this paper, Sartre`s view on Human free will and its realm from Sartre's point of view has been studied. Sartre believes in the primacy of existence over nature in human. It is not possible for human being to be originated from God, because in the case of its being from God, there would remain no place for human free will. As viewed by him, human being is not other than free will and free will is not other than human being as well. But this view may not be agreed with, because it is self-evident that it is not reasonable for the existence of every possible being to be without a cause. Given Sartre view, good and bad would be based on human desire and, therefore, relative. Sartre has confused between human nature and his existential perfections. The existence of nature in humans may not be the complete cause of his/her actions. Human originality lies in his/her soul and God is also a Real and Absolute being. Given the case contrary to this, there would be no executive guarantee good actions.

Assumed that the Velayat-e faqih’s theory of Shiite political thought has led to the construction of a political system for administration of the Islamic society, the question arises whether Sunni jurisprudence has also presented a particular theory of the political system or not. To state the matter differently, based on the theory of Velayat-e faqih and the accumulation and proportionality of Sunni perspectives in the field of governance and political system, is it possible to design and supply a political system in accordance with the requirements of the Sunni communities? This research, which has been prepared analytically, based on elements of consistency and similarity in Shiite and Sunni political jurisprudence, such as the necessity of the existence of a government, the requirement of executing sentences, council, allegiance, obedience to Ruler, ruling conditions, etc., which have been considered in Shiite and Sunni jurisprudence, it is possible to deduce a kind of convergence and conjunction in the theory of Velayat-e faqih, at least according to the viewpoints of some Sunni scholars and compare it with the views of the Shia jurisprudents.

The developing of Wahhabism in Islamic domains, especially in Egypt, has been one of the most important concerns of Al-Azhar scholars since the past. The Sheikh of al-Azhar has been following different approaches to counteracting Wahhabism based on time constraints. Meanwhile, the role of Abdul Halim Mahmoud is very significant. In contrast to Wahhabism, his approach was positive so focused on strengthening the Sufism as a rival of the Salafism. Abdul Halim Mahmoud tried to restrain Wahhabism through promoting Sufism by showing the great Sufis as a model in a All-understandable and attractive format. In addition, the publication of Sufi teachings in various ways, especially in the era known as Imam Akbar al-Azhar, Played an important role in expanding and deepening the spiritual, moral and flexible culture of Sufism and minimizing the impact of Wahhabism, its harsh approach, and its takfiri culture. The facts that caused the attraction of the people to the culture and customs of Sufism, such as pilgrimage, recourse and celebration of the birth of the Prophet Muhammad (PBUH), and the Guardians of God, Awliya, which was the opposite of Wahhabism, increased so the culture of society which secured it from the danger of Wahhabism.

In a comprehensive analysis of the Islamic revolution of Iran, the basic components and check that one of the main pillars of the revolution they led by Imam Khomeini (RA) and the pattern of significant importance, he is fighting. The main question in this regard is that of applying the pattern of conduct which caused that Imam Khomeini (RA) to be able to be in the shape of a political leader of the Islamic movement to properly and carefully in its original route in advance and sell to head home the victory? The author of this research with a visit to some of the verses from the Quran and related sources and citation method, analytic and adaptive outlines how to conduct method of Imam Khomeini (RA) and determined that the campaign practices of Imam Khomeini (RA) matches a pattern that the Holy Quran is called which believers. In this template, the "nature of the struggle toward the uprising have five characteristics: 1. assignment, 2. Central Islam, 3. Coupled with the consciousness and cognition, 4. The folks being 5. Organize and Mandy, System. Combat such features are only relying on the teachings of the Holy Quran and improve to Islam and never fail in that way.

The law of favor is one of important theological laws. From the beginning of formation of Islamic theology, most of Muslim theologians emphasize on it for demonstration some of Islamic doctrinal principles. Imamites and Mutazila theologians argue that law of favor is complete intellectual proof that triad principles its, (the Divine duties of God's servant, the Encouragers and necessities that cause to responsible persons near to obedience and remoteness of sin, and lake of replacement for those encouragers and necessities) can be foundation of reasoning in the theological subjects and every times.
On the base of fundamental viewpoint, "appointive Vilayah (Saintship) of jurists of comprehensive conditions to political sovereignty of Islamic society in the period of occultation" can settle into circle of influence of the law of favor like Imamate, and safe from every critique. This article plan for prove this viewpoint with analytic and citation method.

Measuring the universe in creation and legislation belongs essentially to God. In spite of the fact, the holy Quran has clearly spoken about angles and their part in measuring affairs of the world of creation. Now the question of the paper runs as: what is an angle and how does it measure human affairs? The study, relying on Allamah Tabataba`ie`s commentary opinions, has tried to answer the question. As is understood, angels have been a group of Gods creatures free from corporeality and naturally obligated that, being of different existential orders, appear in this world. Their part in the field seems to be as: 1. Being as intermediary between God and the world; 2. Asking forgiveness for men, 3. Recording human actions; 4. Protecting man and 5. Supporting believers at special cases.

Verse 55 of Al-Maidah is a challenging verse and subject to controversies among the Fariqain’s scholars, thinkers and commentators. The main reason of these controversies comes from the word “friend” (Vali) and the expression “those who believe” in this verse. The Sunnis’ commentators and scholars have had different inferences from the meaning of “friend” and finding examples for the expression “those who believe” with viewpoints of the Shiite scholars and commentators and they have criticized the viewpoints of the Shiite commentators. Some of the Sunnis’ commentators believe that in the verse of vilayat “vali” means friendship, help, kindness, etc. and they do not believe that the expression of “those who believe” is exclusive to Ali while for the Shiite scholars and commentators, “vali” means guardianship, vilayat in possession, vilayat in guardianship etc. which only implies to the person who gave charity while he was saying his daily prayers i.e. Imam Ali. These two different inferences from this verse have become the source of controversies among the Fariqain’s scholars. Adopting an analytico-documentary method, the paper deals with investigation and criticism of Shiite commentators and finally, relying on some reasons it proves the viewpoints of the Shiite commentators.