محمدحسین خلوصی

Political education in the political system derived from religion consists of the fundamentals, principles and goals that religious texts play in the formulation of it. The goals of political education are related to goals that are related to the administration and guidance of the society, and because it is derived from religious sources, it is in the Islamic context. The goals of political education with an Islamic approach can be viewed from the various angles. The study of the goals of political education according to the age groups of individuals is more practical. In this framework, the goals of political education are initiated from non-political affairs, and then they lead to more than a few stages of this, and with the sentimental sophistication of the Sunni individual, the goals of political education are also directly political and deeper stages. In the Islamic worldview, the community is the place where the person is raised, and his achievement is through cooperation and co-operation. The perspective of political education in the Islamic system is divided into three axes: familiar with the values ​​and norms and its stabilization in the presence of the individual, which takes place in childhood and adolescence. Involving a person in political activities according to the true aspirations and desires of this stage in a young age. You have the responsibility and coherence in managing and directing the community towards the benefits, which can be achieved mainly at the time of adulthood. In this article, Sunni features are mainly embedded in empirical sources and have been used to determine the political goals of a Sunni age from religious sources.

The organization of the rights and obligations of the individual and the community has been the domains of the political philosophers. One of the most systematic philosophical discussions of citizenship in the classical political philosophy is Aristotle. Aristotle puts the element of moderation in the center of citizenship. He formulates the rights and obligations of the individual and society on the basis of the principle of moderation. The link between perfection and virtue with the component of moderation is a fundamental feature of citizenship in Aristotlechr('39')s philosophical system. Farabi, as the founder of Islamic political philosophy, deals with three fundamental elements of citizenship, namely, truth, virtue and prosperity. He places the truth in the center of his system of citizenship and establishes a genuine connection between Sharia and philosophy. Farabichr('39')s truthful citizenship is restored on the basis of close interaction between Religion _Sharia_ and philosophy. The pure knowledge derived from this interaction is considered to be the fundamental component of the centrality of citizenship discourse in Farabichr('39')s philosophy. The rights and obligations of the individual and society are organized within a truth-based order, which seeks to bring happiness to the citizen by virtue of virtue. Values such as freedom, equality, justice, ownership, rule of law, and other components of citizenship are taken into account with regard to the requirements of the close interaction of truth, virtue and prosperity. Using the description, comparison and evaluation based on rational analysis, the subject matter is examined.

Mutual rights and responsibilities of the people and the government in classical political philosophy is formulated on the basis of natural rights. Modern political philosophy does not believe that there are such natural rights and takes social contract to be the foundation of citizenship. The contextualism existing in this view constitutes a relationship between citizenship and nationalism. Islamic political philosophy does not believe in naturalism and considers social contract to be insufficient in organizing the mutual rights and duties of the government and the people. Citizenship in the Islamic political thought has its roots in virtue which seeks to attain the truth and displays commitment to it. Utopia or the ideal city is a city where virtue is being sought through perusing the truth and making commitments to it as well as promoting the welfare of all citizens.

Organization of individual and community rights and mutual obligations of the most important political philosophers have been thinking fields. Citizenship in Islamic political philosophy founded on truth. Cognitive foundations of political facts and the law in detail, it is understood by human reasoning faculty can contribute to political philosophy. Community educational environment that strives to provide its prosperity virtuous citizens. Virtue is a fundamental element in the citizenship of Islamic political philosophy. Virtue is rooted in truth and strives to provide a dignified citizen. The main feature of the town / city in the Islamic political philosophy of the citychr('39')s waste and aims to bring the good citizens of the world. Perfect City is a society whose members are those who want to achieve their virtue. Truth, virtue and happiness as the origin and destination fundamental principle of citizenship limits of values such as justice, freedom, equality and political participation rights and obligations as between the individual and society.

In Islam, political participation is considered one of the features of a developed Islamic society. Its parameters can be detected in the model for Islamic progress in terms of insight, structure and behavior. With respect to insight, religion has an instrumental view of power and government is regarded as a divine trust. Furthermore, obedience to ruler and participation in political affairs are considered among religious duties. The political system of Islam is organized in such as way to encourage participation and such things like allegiance, consultation and jihad are observed in organizing political affairs. With respect to behavior, the citizens of Islamic society give allegiance to the legitimate ruler and obey him. In such a society, people and state strive to safeguard the good government through good will and unity.