فهرست مطالب seyed mojtaba azizi

 One of the most contentious issues in the realm of political science and governance revolves around defining the boundaries and scope of individual and social freedoms in the human society. Additionally, a significant intellectual concern among Islamic thinkers pertains to the extent to which individuals and civic groups can freely act in public domains, and where they must adhere to governmental laws and social requirements. The present study, employing the conceptual framework of hypothetical intuitionism, aimed to address the following question: What is the extent of political freedoms in Islamic society? Essentially, the objective of this article was to delineate the boundaries of individual and social freedoms in the Islamic society and state.

Literature Review:

Many articles have been dedicated to exploring the concepts of freedom and liberty within an Islamic state. The prime examples are: “Fundamentals and Principles of Free Thinking from an Islamic Perspective with an Emphasis on the Thoughts of Allameh Tabataba’i” by Hossamuddin Khaltabari, “Islamic State and Political Freedom in Islam from the Perspective of Allameh Mohammad Taqi Jafari” by Hossein Moin Abadi, “Thematic Analysis of Security and Freedom of Thought from the Perspective of Imam Khamenei” by Asghar Eftekhari, and “Review of the Definition of Freedom and Public Freedoms in the Islamic State” by Yaser Rustaee. However, none of these articles approached the topic within the framework of hypothetical intuitionism.

The present article adopted the methodology of hypothetical intuitionism. The term intuition is used here in its conventional philosophical sense, distinct from its popular interpretation in mystical discussions among Muslims. The study employed Rawls’s hypothetical intuitionism approach to construct a specific hypothetical condition which, based on the individual intuition, serves to provide a rational explanation for the research process and its ultimate outcome.

According to the Islamic perspective, the Islamic state upholds freedom of thought, research, expression, and even freedom of belief within scientific domains. However, the extent of freedom of propaganda and freedom of social action depends on considerations of public and national interests. Concerning freedom of political thought, there is an absolute freedom, meaning there are no imposed limitations on political thinking. Furthermore, individuals in scientific and specialized circles enjoy the freedom to express their views and research various political matters, enabling them to share their political perspectives with relevant experts. As individuals share their views and ideas with Muslim political thinkers, a space is created for the exchange of differing opinions and ideas. In addition, freedom of belief indicates that individuals cannot be compelled to adopt a specific political ideology or belief through the use of force or coercion. When individuals decide to disseminate their political ideas in the public sphere, the Islamic state has a responsibility to intervene, considering the significance and potential impact of the issue, in order to prevent the proliferation of harmful and erroneous political ideas. Concerning freedom of speech, it is essential to underline that when political discourse extends beyond scientific and specialized circles and permeates public sphere at large, it falls under the category of freedom of propaganda, encompassing media activities of political movements. In this respect, in order to prevent the manipulation of public opinion, address rumors, and counter the spread of fake news, the government sets some parameters that these movements have to adhere to when conducting media and public activities. For example, it becomes necessary to adhere to certain legal provisions and obtain official permits for publishing a newspaper. In situations where the impact of expression holds greater sensitivity, the response from the Islamic state naturally becomes more robust and prominent. Within the Islamic state, if an individual privately and discreetly engages in activities that oppose the principles and policies of the political system, the government does not have the right to conduct surveillance of the private sphere. However, should the activities against Islamic principles come to the government’s attention, it is incumbent upon the governance system to offer guidance through enjoining good and forbidding evil. Nevertheless, when an individual’s actions and behavior pose a significant and serious threat to the political stability and security, the state resorts to more stringent measures, which in turn may involve restricting some of the individual freedoms of the wrongdoer.

To find the relation between rich life and simple life we need to study the conduct of The Fourteen Infallibles. Delving deeply into this topic leads us to propose this question: Are wealth and being rich accepted by Islam? That is to say, is a religious person allowed to be rich or owning wealth is not allowed according to the teachings of Islam? If we believe that being rich is accepted by Islam, then, can he/she use wealth without any religious restrictions in personal life. In other words, does Sharia advise rich to choose a simple life or use wealth without any condition?Findings of this study show by thematic analysis in Infallibles ’ traditions that ‘being rich’ and ‘leading a rich life’ are two different concepts based on the teachings of Islam. That is, in Islam ‘being rich’ is allowed while ‘leading a rich life’ has some rules and restrictions that will be discussed in this study.We hope that this study can answer these questions by using islamic beliefs. These questions are the most important questions that answering to them can have very efect in Islamic Society. Muslims in many Society have many mistake beliefs about this subject and we want to correct them.

The requirement to conscription is one of the important issues of public law. This topic from Beginning to enter Iran has been supporters and opponents. One of the citations that mentioned by a group of shias' jurists about the legitimacy of obligation to conscription is based on The concept of Jihad in shias' jurisprudence. Current research via descriptive-analytical method and library studies, by reviewing the Quranic verses and lifestyle of the Imams in reacting toward those people who have no acceptable reasons for dont participating in jihad, Concluded that use of some kind of Coercion toward those people is legitimate. Most of that requirement were of social pressure type and Threat to the retribution of the hereafter and less of theme were direct obligation and forcing people to participate in the battlefield. Anyway killing people for dont participating in jihad isn’t legitimate. Keyword: conscription, Obligation to Jihad, Quranic verses, lifestyle of the Imams, Imamiye jurisprudence, conscription, obligation to conscription

In the Holy Quran, mentioned repeatedly, stories of prophets and their efforts to lead the people who had been sent to. This scripture shows that, the behavior people with prophets and messengers of God who had sent to them were not without insulting. The verses of the Holy Quran show that insulting the prophets of God and the infallibles were a common sin in the former nations; and it can be said that no messenger and prophet of God had dismissed this conduct from his people. Among the various types of insult, the most insult belongs to the following: scoffing and mockery, lie sticker, denying and denial, witchcraft or magic naming, accusing prophets to ethical vices and sins. This indicates that the enemies of the Prophets used non-discursive methods. For this purpose, the typology of offenses and insulting the prophets, which reported in the Holy Qur'an can be useful to clarify the methods and techniques for dealing with them and it is necessary for us to know these methods and techniques to prepare ourselves to answer and deal with them. The present article by re-counting, reviewed and categorized reports in the Quran about this, and by refers to the most famous interpretations of the Quran from Shia and Sunni traditions trying to find methods of enemies and provide methods of confronting them.

As one of the most famous contemporary liberal philosophers and an outstanding thinker of political philosophy، John Rawls''s thought have been more disputable and controversial compared to other contemporary philosophers. Usually Rawls''s name has been blended with his theory of justice and adding justice to the liberal thought، thus other aspects of his thought have been neglected. This is while presents a new version of liberalism and he can be regarded as the re-constructor of liberalism. This article tries to present a reading of Rawlsian liberalism based on two concept of happiness and liberty and the features of his political liberalism. It should be mentioned that this issue will help in both better understanding and better criticizing liberal theories.