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

Religious democracy is a political theory based on the two principles of God and people, but at the same time it is not theocracy or democracy. Rulers in a theocracy are considered to be appointed by God, enforce His law, and answerable only to Him, while in a democracy they rule according to the will of the majority of the people. The main research question is, what is the position of God and people in the religious democratic system based on the principles of the constitution? In response, data and documents are collected and analyzed with a descriptive-analytical approach and library tools. According to the results of this research, based on the principles of the constitution, religious democracy is based on both the foundation of God and the people, the political will of the people is defined during the absolute sovereignty of God, and the laws of God, chosen by the majority of the people, form the framework of the political system, and in that people They are in control of their destiny on behalf of God, and those in charge are accountable both to the people and to God.

Following the victory of the Islamic Revolution in Iran, theocracy was introduced. In this research, using the descriptive-analytical method, and the ideas of Islam, the foundations and structure of the religious government are illustrated. In the definitions of government, law making, supervision and implementation are considered as government’s responsibilities. Government requires possession of the wealth of a land and possession of the lives, property and destiny of humans, and possession of anything requires its ownership. According to the Holy Qur'an, God is the creator and owner of the world and human ownership is a credit ownership, as humans do not even have real and absolute ownership over their lives and properties, and their possessions are subject to God's permission. Therefore, God is the ruler and the lawmaker who appoints the executive of the government, which eventually gains recognition by the people.Keywords: God, Government, Possession, Law

God is the creator of all beings and creatures, and the creator of time and space, and all that happen in the capacity of these two. His command is predominant in the past and present in an equal way. So he is a prevenient and eternal agent, the first and the last, who, regardless of the worldly constraints, has time in his dominance, and he creates what he intends to create without delay.
His connection with time and space is as his connection to other creatures. He himself is free of all that he has created and is needless of all of them. Although he is observing the condition of all of them, and has dominated his command on them. His dignity in the realm of perception of sincere people is glorious of any defect and motion. Therefore, time in their memory is a creature that is subdued by the almighty God who does in it whatever he pleases; while his creatures are of two kinds. One kind that created them apart from their time and place, and another kind who are subdued by time and place, and are captured in the fence of length, width, height, and movement. In this way, men begin to develop their own evolution in his presence and end it depending on their own existential level, in the presence of God who compelled them to be free, so they can demand what they want with their prayers in his presence and affect past, present and future free from impossibility!

from the perspective of Liberalism, no absolute right to freedom of opinion and the highest human value. Some theorists of this school such as John Locke, Immanuel Kant, and John Stuart Mill believe Each of humans in their lives have been completely free and their criteria for freedom, not having harm to others. On the other hand, the foundations of Islam, and is not targeted by about freedom in Sharia is set in which the interests of the people, especially in in future materials is also discussed. This article that the main issue with-style analysis is that although some bases, such as Liberalism, freedom and justice in the foundations of Islam and also approved, but the fundamental differences in concepts such as as the government, law, a matter of of fact, privacy, thinking and expression, the earthly life and cognitive range between the two men in this document.

Here we want to examine the philosophical aspects of human nature according to Farabi’s political philosophy. In this regard, it is necessary to survey his whole philosophical system that is an exploration in his metaphysics; natural and political philosophy. In this course, we will pay special attention to these six concepts: God and spirit in metaphysics; nature and animal in natural philosophy; and individual/communal dimensions in political philosophy. The political philosophy of Farabi will be examined on the ground of his philosophical construct, and his anthropology is on the basis of his theoretical philosophy. This article will begin by discussions about the metaphysical grounds of human being; then the natural principles of human beings; and lastly ends by human aspects in the field of political philosophy.