جستجوی مقالات مرتبط با کلیدواژه « فطرت » در نشریات گروه « علوم سیاسی »

The type of cognition of a school of society and history and its understanding of these two, plays a determining role in its ideology. For this reason, one of the most important topics that Ayatollah Mutahhari paid special attention to, in the final years of his life, is the issue of society and history. He believed that the human tendency to social life is originated from his/her nature (Fitrah). According to him, society has a real identity and benefits from special combination; i.e., while having a unique existence and personality and nature, its components (members) have preserved their relative independence. Ayatollah Mutahhari based on his theory of Fitrah explains individual’s freedom and authority in the society. This issue plays an effective role in explaining the desirable governance, and understanding Intrinsic and non-intrinsic duties of the government. In fact, this research demonstrates that the existence of a unique personality and nature for society has important consequences. Therefore, in this article, Ayatollah Mutahhari’s theory on this matter and its consequences has been studied.

the main purpose of this research is to examine the role of the spiritual power of religion in creating social and political power in the process of the Islamic Revolution of Iran.Research

Using the deconstruction method, this research studies the documents, spoken and written themes of the works of the founder of the Islamic Revolution of Iran and examines the microphysical levels of power in the process of the revolution.

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According to Imam Khomeini's theory of two Fitrahs, the category of power can be divided into two paradigms of spiritual and material power. Naturally, there is a link between religion and power at different levels - spiritual, social and political. Imam Khomeini, in order to fight against the Pahlavi regime, started to revive the identity of Islamic resistance by relying on the spiritual power of religion. The alignment of Islamic ideology with the identity of resistance turned the spiritual power of religion into social power. Using the symbols and institutions of the Shia religion provided the most appropriate platform for the formation of revolutionary actions - not reactions - and elevated the social power of religion to political power. The political power of religion, by interfering with the ruling power, made the second Pahlavi rule collapse

among the types of power, only the spiritual power of religion which does not have a radical and domineering nature due to its alignment with human nature.

Social justice is among the concepts that have always been accompanied by the original thoughts of humanity. Despite all the differences of opinion in this matter, it has been endowed with spiritual value. Ayatollah Mutahhari's perspective on justice is based on his theory of human nature (fitrah), which influenced his approach to various fields, including law, jurisprudence and political philosophy. According to his attitude, Islamic rules are based on rational goodness and badness. Consequently, right and justice are real. In fact, this attitude demonstrates the foundations of Islamic law. Two things create connection between right and possessor of right: ultimate causality (which creates potential rights and the root of natural equal rights among individuals) and effective causality (which creates actual rights and the root of different acquired rights in individuals). The reliance of social justice on fitrah has also provided the grounds for raising issues such as global justice and inter-generational justice. Among the valuable points of the theory of natural justice, which have been discussed by prominent philosophers, is the idea of a Utopia city in which natural justice is a central point, i.e. is the cause of society's progression in both material and spiritual aspects by providing the groundwork for the realization of natural talents of the individual and society. In other words, natural justice provides a fair competition ground and opportunities for all members of society to freely compete in developing their inherent talents. In this article, the theory of justice based on fitrah is examined.

Gender discrimination is one of the challenges of family law that despite the development of internal and external regulations, we have failed to resolve and justify non-discrimination in gender in Islamic law. In Islamic jurisprudence, citizenship rights and the Convention on the Elimination of All Forms of Discrimination against Women. Finally, we will explain the differences between Islamic jurisprudence and the Convention on the Elimination of All Forms of Discrimination against Women. Through our studies, we found that the nature of the Convention on the Elimination of All Forms of Discrimination is to establish complete similarities between men and women, regardless of their gender and different from Islamic jurisprudence. Findings in this article show that in Islamic jurisprudence, the position of the family and its high status have been given more attention according to the principles of justice, wisdom, nature and expediency. Although these two important issues are similar in many cases, but the need to resolve the differences between the relevant convention of Islamic jurisprudence in family law is to change the principles and attitudes of the two, which does not seem to be achievable.

The Political schools distinguished based on their own definition of human. Thus, this article dissects Ayatollah Shah-Abadi’s approach to Politics ('iddah” and' “Udah”) according to his view point about human. The related researches to Ayatollah Shah-Abadi’s works merely focused whether on Ayatollah’s merely philosophical and theosophy-related thoughts or political views omitting anthropological roots. So, the main question of this article is “How do “'iddah” and' “Udah” policies correlate based on Ayatollah Shah-Abadi’s own definition of human?” The article conducts a qualitative content analysis of content on Ayatollah’s collected works concerning his philosophy and his definition of the human-nature. Then, following the difference of “Nature and Fetrah”, Ayatollah shows human’s role in establishing the societies. Also, emphasizing that nature must be coordinated with Fetrah, Shah-Abadi’s views of “'Iddah” and' “Udah” policies are explained. Finally, the article dissects how Fetrah-based rules (the tendencies of coexistence, perfectionism, having dignity and help seeking) related to 'Iddah” policy and nature-based rules (improving the agriculture, industry, trade, donation and lending-culture) related to “Udah” Politics correlate to each others.

One of the aspects of education is political education which is one of the most important mechanisms of citizenship. The approaches of Islamic political education are derived from religious-human theology; therefore, politics is associated with moral education and ensures the worldly and hereafter happiness of Islamic societies. Such an inference and position of the concept of political education necessitates the study of the principles and components of political education in the minds of Islamic thinkers and leaders. In this research, using descriptive-analytical method and using the theoretical framework of nature, the concept of political education in Ayatollah Khamenei's thought is examined. Therefore, the question of the article refers to the modality of political education in Ayatollah Khamenei's thought, and the hypothesis of the article is based on Ayatollah Khamenei's thought on the theory of human nature, concepts such as justice, participation, freedom and responsibility which are considered as the basic principles of Islamic political education that strengthens the two areas of citizens’ insight and attitude responsible for directing the attitudes and behaviors of citizens.

There are important questions among thinkers and researchers about the post-corona world. What is acknowledged is that a fundamental change has taken place in the world, some relations have collapsed and new developments and trends are on the way. The main question of the present article in the necessary analysis of these serious conditions is why, despite the claim of globalization, at the time of the biological behavior of the corona virus, Western governments, especially arrogant governments claiming to lead the global village, the desire to localize and citizens Have they found the desire to be alone with a self-centered nature? Our study in this article by descriptive and analytical methods and documentary study shows that post-coronation developments are theoretically the unjust nature of American-European globalization based on the principles of modern ontology, anthropology and arithmetic. Operational inefficiency has made the alleged domination of the world system and the fall of individualism into the abyss of self-centeredness more obvious than ever. What seems to be a global question is more and more serious than the truth of existence and man, human tendency to live Human nature is the divine tradition and the desire and expectation of the promised divine savior. Such questions and tendencies make the "natural religion of Islam" and "Mahdism" more and more in the center of human attention. The coronation of the American and European bio-world in the production of virtues and public good in the face of the recent crisis, as.

The Article with a focus on the Opinion of Allameh Tabatabaee seeking to concept and features of human dignity. Therefore, based on “methodological hermeneutics” method and refers to librarian resources of Allameh Tabatabaee, define the concept of human dignity. Then fits to this concept refers to features of human dignity in Allameh Tabatabaee’s though. After that trying to show relations between this features. Conclusion based on Allameh Tabatabaee’s thought illustrate concept of human dignity is: “kind of dignity that is common between humans and proposed in creation process based on human nature”. Finally features of human dignity refers to Allameh Tabatabaee’s thought are: “inherent dignity”, “prominent of human creation”, “Centrality of human for other creatures”, “nature”, “wisdom”, “knowledge”, “free will”, “Acceptance of a divine trust”, “Human caliphate” that regulate in systematic rules that shown in conclusion of this article. So this features are evidence that prove being of human dignity in Allameh Tabatabaee’s thought.

Paying attention to the importance of religion in life has led to various explanations about the necessity of religion and religiosity in different branches of science. One type of explanation - which is also reflected in Al-Mizan's interpretation - is the social approach that forms the main issue of this article and answers the question: How did Al-Mizan prove the necessity of religion in society? In other words, on the basis of which epistemological principles and by what mechanism did he consider the presence of religion in social life justifiable and necessary? For this purpose, using analytical and descriptive methods, the answer to this problem is examined in this article and it will be stated that according to some anthropological and ontological principles, the interpretation of Al-Mizan; Such as employment and the emergence of social differences, the existential ends of being social, and the divine social traditions, can make the presence of religion in society necessary.

The study of the relationship between politics and ethics in the political thought of Imam Khomeini is the main concern of this research. The theory of two natures is used as a theoretical framework. This theory, based on original nature, is divided into two parts: the natures of Makhmooreh and Mahjoobeh. The research findings show that politics is one of the advantageous sciences and prophets and the Imams and, consequently, the supreme leader who is indeed the leader of the society to straightway, are responsible for politics. Based on the natures of Mahmooreh and Mahjoobeh, there are four faculties in human, rational, wrath, lust and illusion. The politics and forces of man have been interwoven in a complicated way. It is difficult to take steps to the straight way in political affairs, regardless of moral virtues and vices. The  formation of an Islamic government and the emphasis on politics will increase moral virtues and reduce moral misconduct. On the other hand, the expansion of ethical virtues leads to the rule of competent politicians and managers. Therefore, strengthening morality is undertaken by strengthening politics and strengthening politics is undertaken by morality strengthening.

Unity and plurality have always been rendered as important issues in the history of political ideology, tendency to either one can affect all political fields. In the course of history, various viewpoints have been presented on confrontation between the two key issues. The status of Islamic politics in post-Revolution Iran and its impact on intellectual and political developments in the contemporary world, motivated the author of these lines to study this issue and its consequences in the hope of creating an appropriate theoretical guideline for the progress of the political act. To realize this goal, there should be first found appropriate answers to the quality of relations between monism and pluralism. Islamic politics has placed emphasis on dual necessity of unity and plurality in political life based on certain fundamentals. On this basis, considering unity as a quiddity and plurality as a natural phenomenon, we must present strategies for realization of unity and plurality in the political community. Applying this strategy will pave the way for preparation of required conditions for realization of moderate monism and pluralism, i.e. unity in plurality. Belief in monotheism, belief in the Guardianship of the Islamic jurist, and rights-centrism are among the approaches that can ultimately realize the expected unity in political society. The methodology in this paper is based on an analytical-descriptive and analytical-interpretive method.

In the modern age, socio-political affairs are organized based on the belief in universal suffrage. At the same time, governments interfere in all aspects of the people’s lives. After facing the significance of the people’s rights in the modern age and the demands for these rights in modern Iran, the Islamic philosophers started to think about it and reached the conclusion that in the Islamic thought, rights and obligations are intertwined and together, form the basis for organizing the affairs. However, in terms of priority, rights have precedence over obligations. Morteza Motahari puts the basis of his conception of the right with regard to two issues: first, the natural rights have been granted to all species, including the man, and this is the source of the people’s rights and obligations against each other. Second, the human rights are natural to the man and every natural capacity creates a potential right for the man. Therefore, what is among the inborn natural gifts, is the subject of a right, although not necessarily an actual one. He maintains that the function of religious rules and orders is to preserve the natural rights of the man, although due to the difference in principles, these rights do not fit the western declaration of human rights. He regards the right as the basis for understanding the practical reason and the foundation of interactions between the people in the society. In discussing the relationship between rights and obligations, he considers the right as taking benefits and the obligation as being bothered and believes that every benefit has its own bothering and these two concepts are correlated.

This article with adoption Comprative-Hermeneutic approach looking for discover whether “Fetrat” foundations can address the “being” of human and changes in the contemporary world or for doing that we should use Secular approaches? For this purpose, in first place we define “Fetrat” concept and it’s exposures with real world and then we explore Secularisms connotations and human definition in this approach. In this article the claims of Secular approach and Fetrat approach and their facilities have been compare with each other.

Philosophers’ thoughts are directed at building an ideal society with the hope that all or some constituent elements of such a society will be made possible in the real world. Philosophers such as Plato, and Lock, and even John Rawls’ theory of justice in the contemporary world are aimed at creating such a society. In the Islamic political thought, Muslim philosophers, having taken into consideration certain Qur’anic teachings, traditions received from the Prophet Muhammad and the Infallible Imams regarding the issue of ‘government’ and ‘sovereignty’ and the conditions of an ideal society, have sought to present a good model of a desired or ideal society. In this article an attempt has been made to give a clear picture of the position of “happiness” as an end in an Islamic ideal society as depicted in the thoughts of AllÁmeh ÓabÁÔabÁÐ, the well-known Muslim thinker and Qur’anic commentator (exegete). According to AllÁmeh ÓabÁÔabÁÐ, a society can attain happiness if it moves along the road of human nature (disposition) and is in perfect harmony with the existing system of universe. For him, an ideal government is one that, while laying its foundation on religion and human nature, strives to lead humans toward happiness. Therefore, a society cannot reach happiness in this world and in the hereafter unless it has been governed by a religion which has its roots in human nature. However, governments are intended to set the stage for every individual in the society to attain to his or her own deserved perfection and to move away all the obstacles for them to attain happiness.

Among miscellaneous views on the relationship between people and the state, there are some that believe the state must control the relations between the human and the soul with an educational purpose to bring about prosperity for human beings; a belief, which was developed by Plato in ancient Greek and was explicated and moderated by Farabi on the grounds he set for its development in Islamic thought. In proposing their political views, Plato and Farabi considered education as an essential concept and thought of the state as obliged to make it come true without any limitation. However, of the important questions that are posed to investigate those views is how the human and his needs and abilities are pictured, on the basis of which requirements are taken into account and justified in the form of politico‐educational views to reach perfection. Apparently, that picture shows lack of sureness about humans’ ability to elevate themselves and inequalities among them in using or taking advantage of reason. The purpose of picturing the human being from the standpoint of the thinkers that believe in the involvement of the state in education with a focus on anthropological understanding of the leading pioneers of that view, i.e. Plato and Farabi, is to gain a better appreciation of their politico‐educational measures. A comparative elaboration on the anthropological standpoints of those thinkers and their impact on their politicoeducational views will follow a short introduction to Plato’s and Farabi’s political thoughts and educational prescriptions. This paper will show that the belief in inequality of human beings in using their reason and sensual faculty, distrust in nature and different levels of educability of human beings will necessitate their guidance or control that will result in extremist views on the correction and purification of the human being if followed meticulously.

Nowadays, the word of development has special manning in literary of social science which has along with some of cultural and philosophy theories and also it shows special view to individual and social life. Architecture of Islamic Republic of Iran, Imam Khomeini was speaker of other ways; except of known eastern or western copies of recent world. He was leader in political, social, economic, cultural domains and his base of working was responding to the all side of individual and societies necessities according to Islam religion; so ideal development will have qualification which is completely different of word development definition rather than other views. Our hypothesis is meaning of judgment base on Imam Khomeini opinion identifies qualifications of ideal development with attention of main role of basic philosophy from political, economic and social theories. In fact, we are going to search how impression has been judgment meaning definition on assignment of ideal development qualifications from Imam thinking? This research way is base on interpretation approach and quality analyzing. All data are gathered in library frame and studied according to hermeneutic technique (different pre–hypothesis). All Gathered research outputs which have accorded based on Imam Opinions show that ideal development will have special characteristics which are issues of his Islamic view with regard to existence, humanity and fortune of man. Five main qualifications based on Imam Thinking are as below items which are necessities to goal ideal development; Getting direction toward the ultimate fortune, Independency, Empowering, Obligated to the legal, Reach to the social judgment. The key word according to Imam Opinion is judgment description for determination of ideal development qualifications since it observes man who stays in most high spirit and also guarantee for social judgment.

This article attempts to examine the concept and pattern of world order in the Islamic theory of International Relations. It will argue that “a just world order” is the main subject of the Islamic theory of International Relations and it is also considered as the core of it. The paper will further argue that the Islamic theory of International Relations instead of explaining the interactions among political units or the effect of the international system on their behaviors, as a macro and systematic political theory will rather present the world order model. The order which provides and describes the context at the structural level where the arrangement of the actors and their behavioral patterns are shaped, while the necessary conditions for the peaceful coexistence and eventually blissful life of humans and human societies are expressed at the functional level. Accordingly, the order will gain descriptive, normative and analytical meaning which will supervise the organization of the actors in the existing situation and create global favorable living conditions as well.