جستجوی مقالات مرتبط با کلیدواژه "islamic governance" در نشریات گروه "علوم سیاسی"

Sovereignty as the source of government (government) has a distinct role in good governance, in this sense, the current research aims to explain the role of the efficiency of the governance system in realizing good governance; It aims to answer the question: "Does the efficiency of the governance system in the Islamic Republic of Iran play a decisive role in the realization of desirable governance with an Islamic approach?". For this purpose, a descriptive-analytical research method has been used to investigate the issue. To answer the aforementioned question, the dimensions of concepts and theoretical foundations were explained, and then the indicators effective in the efficiency of the governance of statistics and communication and the degrees of importance of their role in the efficiency of governance and the realization of desirable governance with the Islamic approach were determined. In line with the hypothesis of the research, which states: "The efficiency of the governance system of the Islamic Republic of Iran has a decisive role in realizing the desired governance with an Islamic approach", the results indicate that:among the three elements of governance ( government , civil society and private sector_citizens), the government as the manifestation of authority, objective symbol of governance governance, due to having various instruments"political power" plays an important role in achieving the good governance of islamic state .

In Shia political philosophy in general, the legitimacy of the government depends on the divine appointment, but considering that the influence of the will and opinion of the people in finding the legitimacy of a government can indicate the position of the people in that government, investigating the effect of popular acceptance in legitimizing the government in the beliefs Shia has been important in different eras and can indicate the relationship between Shia political philosophy and concepts such as democracy. Shia jurists have given different opinions about the legitimacy of the government during the absence. The present article, using the descriptive-analytical method and using library sources, has investigated the effect of popular acceptance in the falsification of legitimacy for the government and its continuation from the point of view of Mirza Nayini. Mirzai Nayini does not consider popular acceptance to be effective in falsifying legitimacy for the government because he considers the establishment of the Shura Majlis to be legitimate if this Majlis includes a number of jurists, who have general appointment, or persons authorized by the jurists. But people's acceptance can be considered effective in the continuation of the government's legitimacy; Because he considers it the right of the general public to be consulted and supervise the Majlis Shura. Considering that he considers the issuance of permission to intervene in political affairs for the members of the Shura Assembly to be subject to the existence of conditions in them that their enjoyment of these

In this research, the issue of political governance of the society from the point of view of an eastern thinker has been investigated by the method of discourse analysis, in which the characteristics of a good government and a good ruler as well as the characteristics of a wrong government and a cruel ruler have been explored by Ayatollah Naini from the Eastern world. Is. The aim of the research was to extract the important aspects of Islamic governance in Naini's works, so that the right way of ruling includes principles such as freedom, equality, non-violence, maintaining public rights, dealing with tyranny and peaceful change of rulers and power, in his famous treatise, Punishment of the Ummah. And Tanzih al-Mullah has been emphasized and from the point of view of religion and custom, they have dealt with the correct way of interaction between rulers and people, especially supervision and control over rulers and the mutual rights of subjects and rulers. In addition to helping to institutionalize constitutionalism in Iran, he was able to explain the Shia thought in governance and complete the first movement of Shia scholars in the absence of Imam Masoom to adapt the constitutional government to the holy law of Islam or the compatibility of customary laws with religious texts. This research concludes the existence of all the necessary elements for Islamic governance and the sufficiency of the necessary components for the correct interaction of the rulers with the subjects in the works of Ayatollah Naini.

Symbols are considered to be one of the most crutial elements of culture and the consistency of every society depends on the current culture underlying that society. In Islamic literature, the rule of venerating the divine rites has been set to serve the purpose. The mentioned rule is of a very wide function in various social fields and whenever it comes to social affairs, governments are one of the main actors to play their roles. Since, according to the arguments raised by this rule, at a stage, it is incumbent upon compos mentis (mukallaf or one who is obliged to fulfill the religious duties) to venerate the rites –  and failure to do this causes desecration – this ruling sets out requirements for various areas of governance, areas such as making laws, implementation of laws and administration of the country in various areas of domestic politics, foreign policy and international relations as well as in the field policymaking; finally, based on the status of the institutions and organizations of the Islamic Republic of Iran, an operational proposal has been made to establish an independent institution to implement the abovementioned rule.

The purpose of this research is to design a model of Islamic governance based on religious teachings. In terms of purpose, the current research is developmental-applied and in terms of its nature, it is considered part of qualitative research. The information community is the academic experts who were identified by the purposeful sampling method, and according to the sufficiency of the data, a total of 14 experts were interviewed. The method of analysis is grounded theory based on a systematic approach and the data were collected through in-depth interviews. The findings of the research confirm that in causal conditions: benevolence and kindness towards people and accountability towards people; In the main phenomenon: people's, institutional and governmental characteristics; In the conditions of the intervener: the set of economic, political, social and cultural conditions, and the set of structural and behavioral factors; In the contextual conditions: attention to national culture, and laws and regulations; In the strategy: measures related to the design and optimization of Islamic governance, merit-oriented rulers, and the development of good Islamic governance were identified. The main outcome of this model is individual development, administrative development, and social development. The results obtained based on the research data show that Islamic governance requires a comprehensive scheme to identify the characteristics and dimensions of Islamic governance at the national, regional and international levels, as well as modeling Islamic governance in The form of formation of the reservoir of governance is soft and hard.

According to the Imams of the Islamic Revolution, the realization of the Islamic government is a necessary condition for achieving Islamic civilization, and it is clear that the main pillar of the Islamic government; The successors are the rulers and managers of the government in the sense that the Islamic government will not be established until the conditions are created for the training of rulers and managers in the Islamic society; They have one or more moral education orders next to each government order; In this article, an attempt has been made to explain the educational principles of Islamic governance from the perspective of Nahj al-Balaghah in the form of three basic cognitive skills, behavioral skills and spiritual skills According to the Imams of the Islamic Revolution, the realization of the Islamic government is a necessary condition for achieving Islamic civilization, and it is clear that the main pillar of the Islamic government

The dominant approach to Islamic governance considers Islam as an epistemological system and tries to identify and discover the institutions, practices, principles and rules of Islamic governance from within it. In this approach, like other epistemological systems, analysis is based on certain transcendental axioms. From an epistemological point of view, many works and books have been written about Islamic governance. In this article, we sought to answer the question that from a non-epistemological point of view, how can one think of Islamic governance? To answer this question, the hypothesis formulated using the immanent method (Which is in contrast to the transcendental method and the epistemological approach) is that in the non-epistemological approach to Islamic governance, which can be called "Islamic governmentality", Islam will become the active political force in the immanent life of subjects, regulating the behavior of subjects through changing and daily relations with themselves, resisting the un compromising and domineering axioms of the present, and turning Muslim subjects into creative forces of government . . The most important example of such a non-epistemological Islamic governance (Islamic governmentality) can be seen in the current Islam in the life of revolutionaries in the years leading up to the Islamic Revolution.

Today, the use of the concept of governance is widespread among academics and executives of the country. But usually what is meant by it is flawed, so that some consider it equal to management and administration, etc., or understand it in the context of the World Bank version of "good governance." The concept of governance actually seeks to build one of the most important relationships in any society, the relationship of obedience. The coordinates of this relationship are determined by the values ​​of each society, and Islamic teachings related to society also seek to establish special relationships in the system of social adherence. The Western world has worked extensively on the system of relations of obedience, or theories of governance, according to humanistic approaches based on worldly tactics, but Islamic literature has not questioned how to govern for such minor matters, and often suffices to explain the characteristics of the Islamic ruler. Has been. In this study, after a general review of theories of conventional governance, a thematic study of one of the key words of the Holy Quran in the field of Islamic follow-up relations, namely the word "obedience", has been done. Thematic research method in this research is a method based on keyword (obedience) and context with verse-based and context-oriented strategy. The results of the thematic research show the deep Quranic knowledge about what, why and how Islamic rule. The need to pay attention to the relationship between obedience and knowledge and faith, attention to human free will in governance, different levels of obedience, the constant need for obedience in man and the essential role of piety in obedience, are among the topics of this study for the emergence of Islamic governance.

Civil society is the role-playing concept of a society consisting of different people and groups in the form of an institutionalized structure that can function independently and separate from the government. Freedom of participation, right to access information transparency, freedom of parties and gatherings, freedom of media are the most important criteria of a civil society. Therefore, it seems that the civil ideological discourse and the authoritarian political structure and the lack of full implementation of the capacities of the constitution in the administration of the country restricting the civil society as well as the creation of a free economic structure and an open political space can help to implement this type of society. Despite the emphasis of the constitution on the widespread presence of people in the public arena in order to crystallize the ideal of the Islamic revolution, the realization of civil society in the western way in the Islamic Republic of Iran is facing executive and supervisory challenges due to the specific type of governance system in the country. Therefore, in the present article, we seek to answer the basic question of what are the obstacles and platforms for the realization of civil society in Iran, although it seems that the special form of governance based on Islamic principles and the leadership of the jurists in the country's governance structure has two rules. It is opposite to the form of civil society in the West. This article has been compiled in a descriptive analytical and library method.

Civil society is the role-playing concept of a society consisting of different people and groups in the form of an institutionalized structure that can function independently and separate from the government. Freedom of participation, right to access information transparency, freedom of parties and gatherings, freedom of media are the most important criteria of a civil society. Therefore, it seems that the civil ideological discourse and the authoritarian political structure and the lack of full implementation of the capacities of the constitution in the administration of the country restricting the civil society as well as the creation of a free economic structure and an open political space can help to implement this type of society. Despite the emphasis of the constitution on the widespread presence of people in the public arena in order to crystallize the ideal of the Islamic revolution, the realization of civil society in the western way in the Islamic Republic of Iran is facing executive and supervisory challenges due to the specific type of governance system in the country. Therefore, in the present article, we seek to answer the basic question of what are the obstacles and platforms for the realization of civil society in Iran, although it seems that the special form of governance based on Islamic principles and the leadership of the jurists in the country's governance structure has two rules. It is opposite to the form of civil society in the West. This article has been compiled in a descriptive analytical and library method.

The model of good governance is defined as the process of formulating and implementing policies in various fields with the participation of the government, civil society and the private sector, so that while meeting the basic needs of society, it leads to justice and security and sustainable development of human resources and environment. . Using a descriptive-analytical method, while analyzing the model of good governance based on the World Bank indicators and its critique, this article seeks the main question of how the indicators of Islamic and jihadi governance based on Nahjul Balagha and the principles of the Constitution of the Islamic Republic of Iran Is? The results show a pattern of good governance based on the principles of liberal and out of developed societies representing political affiliation or ideological certain that its application in other communities in the form of external and imposed without regard to the social structure, economy, culture and values The native wanted خwould not be. Islamic governance is a form of government based on religious democracy, and what makes the Islamic Republic of Iran different from other countries in the world today is the system's efforts to achieve pure Islam in various areas of individual and social life and to move around Islam. The Constitution of the Islamic Republic of Iran provides a new style of government and governance within the framework of divine and Islamic laws, which includes the goals, policies and governance indicators of the system, including; Accountability and the right to vote and to speak for the people, the rule of law, the quality of laws and regulations, efficiency and effectiveness, the fight against corruption and political stability, and the absence of violence are evident and prevalent

The present research seeks to find certain paradigms or models of desired governance as a selected style of governance in Islamic governments. In fact, it seeks to recognize a sublime governance and its constituents for the promotion of national authority in different forms of Islamic governance. Finding paradigms of governance and choosing an efficient method in alignment with the nature of human beings which helps to meet the human beings’ essential material and spiritual needs seems to be inevitable when technological advancements and current requirements as well as the question of human beings’ guidance and happiness in the direction of perfection and evolution are taken into consideration. In this connection, to choose from methods and styles of governance which is at once of divine legitimacy and popular acceptance is what all nations desire. In this research work, the researchers have made a qualitative analysis of the content of earlier studies, their findings and results. These have made contributions to the existing knowledge of the issue in question, and offered a more comprehensive view of it. Having deduced the constituents of a sublime governance, the researchers have studied their role and their effects on its acceptance, efficiency, and common consent and political stability of society. If the sort of sublime governance with definite specifications mentioned above is enforced in any Islamic country, the national authority of that governance both at international and intranational levels will be guaranteed.

The purpose of this study is to read out the experience of the Imam Sadeghin (AS) movement and its consequences in the civilization development in the early Islamic period. The main question is what is the relationship between the political and social prosperity of this historical stage and the scientific movement of Imam Sadeghin (AS)? In response, using the theoretical framework of the "knowledge management cycle", the scientific, cultural and political dimensions of this movement are examined and by enumerating the characteristics of each given dimension, the method of "production", "distribution" and "application" of knowledge will be determined. The results of the research indicate that this comprehensive movement, while creating an interactive atmosphere between the three fields of science, culture and politics, has played an important role in paving the way for comprehensive political growth to accelerate and direct the establishment of Islamic civilization. The political thought of Imam Sadeghin (AS), which was based on the "theory of political Imamate" in the "cultural" dimension, provoked the development of Shiite political theology. In the political dimension, in addition to the ruling characteristics, he also paid attention to the aspects of governance and the political system.

Today, the basis of democratic government systems is transparency. Therefore,intelligence analysis is no longer limited to closed intelligence and militarycommunities, and academic circles, mass media, or research centers are also used forintelligence work by training and optimizing the performance of the intelligenceapparatus. Nevertheless, perhaps the most important difference in intelligence work ofdemocratic government systems, especially religious democratic government systems,like the Islamic Republic of Iran, compared to other systems, can be found in theintelligence action and covert operations. Accordingly, such issues as to what extentthis democratic government can use its citizens or non-governmental organizations toinfiltrate events outside the national territory without their permission could beconsidered. In this regard, intelligence agencies today face questions such as whetherthey are allowed to use methods that are contrary to democratic values in order toadvance their goals in covert operations. Or to what extent do the official and electedofficials inform the people about their plans, and what is the role of intelligence ethicalcodes in ensuring the security of the people and the commitment and accountability ofthe government and the efficiency of the intelligence agencies to the observance ofreligious and moral standards? The author's assumption from the draft is that inaddition to legal and administrative oversight and how it works; the intelligenceservice is required to observe the moral and doctrinal levels of the symmetricalrelationship between intelligence and religion, ethics and politics, and the securitysituation of the Islamic political system in domestic and foreign affairs. It is able torespond to jurisprudential and religious teachings in addition to achieving the securitygoals of the society through jurisprudential and specialized supervision as coherentinformation jurisprudence and ruling the affairs of the Islamic system, originating fromShiite Quranic, religious and religious teachings. This study cites evidence thatrequires us to use ethics in intelligence. Also, in the quality of the occurrence of thisnecessary and serious action during the rule of the Prophet (PBUH) there have beensome references to his citation, scientific sources, histories, interpretations, books ofhadith, etc.

Velayat-e faqih written by Imam Khomeini has gained a unique position in the analysis of Imam Khomeini's thinking pattern. Due to its special contents with a variety of components and categories being connected to one another, the analysis and understanding of the book Velayat-e faqih requires an application of an appropriate methodological approach. In this article, an attempt has been made to understand the book based on the qualitative content analysis. The qualitative content analysis not only provides a distinctive interpretation of the book, but also, due to the fact that it is a basic method, the results of this study may work as a guidance for other investigators in discourse analysis and other content analyses in the analysis of the book Velayat-e faqih. The qualitative content analysis is achieved by first determining the meaning dimensions of the text and labeling them in the form of codes and then discovering the connections and links between them by categorizing the codes and placing them under a proper theme. By doing so, we will be able to present a special interpretation of political system pattern in the book Velayat-e faqih of Imam Khomeini. Ultimately, the findings of the articles shows the principle of "good governance in Islam" and the "necessity for revolution" as the two main messages of the book.