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

The common perception among scholars is that although the northern and southern lands of the Arabian Peninsula had a long history of state formation, the ignorant Arabs of the Hejaz lived in statelessness until the resurrection of the Messenger of God and the invitation of the religion of Islam, the first The form of government was established in Medina. In this study, assuming the state in the most general sense that it includes any rational and customary order of political order, has shown that the history of the formation of the state, at least, more than two hundred years ago Islam and the domination of the Quraysh tribe that Hejaz is one of the purest Arab tribes, he returns. Qusay ibn Kalab ibn Marah or Quraysh was the one who saved the Quraysh families from dispersal and united them in the form of the establishment of a tribal political system and made the city of Mecca as the center of its rule. In addition to the political order, he organized the city of Mecca economically and religiously with the idea of ​​Al-Nadwa. Thus, many indicators of government formation can be seen in pre-Islamic pre-Islamic Arabia. Basically, the most important reason for Makyan to have a government is the intensity of the opposition of the polytheists and infidels to the invitation of the Messenger of God before and after his migration to Medina.

The main objective of this article is to describe and analyze the mechanism of establishment of the Iranian States between the Seljuks' formation and the Qajar dynasty's end. The article is based on a critique of the two theories of Oriental Despotism and Orthodox Marxism; It seeks to provide a different perspective to explain the process of establishing the state in Iran by using Ibn Khaldoun's discussions about the conflict between primitive and Civilized communities. Based on this, the article believes that the pattern of state establishment in traditional Iran will be understood when this process is placed in the context of the fundamental conflict of Iranian history between tribal groups and sedentary communities. With such a basis, the article's point of view is that the model of the establishment of the traditional state should be analyzed in terms of the centrality of tribes as state-building actors. The findings of the article show that among the multitude of tribes inside and outside the Iranian plateau, some tribes, due to the emergence of charismatic leaders among them, succeeded in overcoming the division inherent in tribal life and forming a coalition that was the product of a "great Asabiyyah". Conquering through force and compromising through the promise of sharing in the spoils were two central factors in the joining of the tribes to this coalition. Charismatic leaders took the great Asabiyyah in the tribal alliance beyond the limited attitude of scattered looting and turned it towards conquering different regions. This process established the initial and unstable form of the tribal state, one that becomes an imperial state in its next evolution.

Mohammed Abed al-jabri has advanced tow main projects in his intelectual endeavours: first, an anattempt to study and reveal, as he say, Arab-islamic reason, second to propuse ideas to  restrucutring it with an aim for political changes in The line of democratic order.
In this propuse, he confronts, both directly and idirectly, with a theory of state. This research deals with consisteney of his explanation and aims where he deals with theory of state Where he  refers to Abn khaldoun's theory of state. The main question of this research is that how match jabris projects for democratic changes consistes with his theory of state. The main thesis of research is thatThere is not areasonable relationship between Jabris explanation of the social origin of political power and his project regarding democaratic renewal and political ganges. This research try to reveal such discon.  Sistency discriptiv-analytically with ahistorical- soeiological approach.

Religious restoration has been the most important change in the latest decades of the twentieth century which came on the scene in the world of Islam in form of Islamic Movements. Houthi movement is one of these important movements about which little is known. Almost all analyses about Houthi movement which is originated from Zaydiyeh are journalistic in nature. However, the current study has scientifically analyzed the movement through Jaberi approach. Whether it is possible to analyze formation and function of the movement through this approach is the main question of the present research. It seems that the approach has provided a new basis for understanding arabic political reasoning which helps understanding the Islamic movement. Jaberi's analytical model includes components of faith (belief), tribe and booty which are employed in the current study. Innovatory nature of this model in analyzing a movement is among its merits.

All human society do experience many political units that their participiant forms, ways and instruments was diffirent. Now, the form of nation – state is accepted one, more or less, formally it’s criteria are hold by societies. But, in Iran that always have experience of tribal sovereignty, kind and method of political participation is on transitional stage, and still their actors couldn’t passage from tribal spirit to party system. This spirit have a special appearance in tribal province, as Chahar Mahal and Bakhtiari. Then, the problem of this article is explanation the relation between tribal spirit and political participation in Chahar Mahal and Bakhtiari province. The method that be used in this research is mixture of geodistic and theoretical. Thus, by reliance on field and theoretical method, we gathered the data, meantime study the theoretical foundation on the elections deal with kind of political participation, and the role of tribal identity and study the people electoral behavier in Chahar Mahal and Bakhtiari province in the Islamic council assembly on the differ periods. This study conclude that there are relation between political participation and tribal spirit in Chahar Mahal and Bakhtiari province. Results also show their political participation not diffirent in terms of tribe and education.

The purpose of the present study was to examine the style of Imam Ali's (A.S.) confrontation to social active disruptions in his government period. The research was conducted by a Descriptive-analytical method and the results showed that "revival of the common semantic system"," Synchronization of social privileges", and "institutionalization of intercultural communication" were among the important issues in Amir al-Mu'minin’s encounter with his active social ruptures of his time. The reviews in this article are a prelude to answering the question of what paradigm should be applied to confront active social disruption in Islamic society.

This article is about the answer of this question that what are the most important about the national identity. And how he worked them in his poem and thought and what the range of national identity is, and we examine the most important expressions of national identity in Akhavan poem. In this article we examine many questions about content analysis of the method of his poem and we could answer those questions thorough analysis of our data.

Identity is a profound and comprehensive issue in the Islamic texts and resources including Nahjolballaghe. Tribal identity, as a reality and "Politics as it is", is perused and analyzed in this valuable text systematically. Identity and tribal considerations, rivals and oppositions are considered quite momentous in the Imam's (A) outlooks and decisions; because politics has an interactive nature and an adversary is on the opposite side of it. In this article, We have tried to analyze tribal identity as a rival religious identity using context analysis of the Imam's (A) writings and sayings in Nahjolbalaghe. With the emergence of Islam and inception of Prophecy, tribal identity, in the Arabian Peninsula structure, affected by religious identity, was changed to a marginal identity, and having contained it, one of the structural impediments of the Prophet's nation- state building was Removed and the Prophet's central govt. was established. However, after the demise of the Prophet, tribal identity strengthened, reproduce, and entered from margin into the text (centre) of society once again. Consequently, frequent identities of various tribes with different attachment and tendencies were formed, and these events resulted in the death of the Othman, and played an important role in the actualization process of incidents of the five year periods of Imam Ali (A) Caliphate and the tree Internal war, which took place subsequently. Intensification of these tendencies made it difficult for Imam Ali (A) to administer the government and finally this culminated in the formation of the Omaviyate state. In this paper, tribal actuality is described and tribal actualization has been analysed.

The assumption that there exists a firm correlation between meanings and objective structures, and that aspects of various theories can be understood by analyzing structures shapes the foundation for this article’s analytical framework. The author tries to grasp a number of influential teachings in the discussion of Islamic security by investigating the pattern of the Prophet’s governments as a valid Islamic pattern in the realm of politics and government. In doing so, the author discusses the structure of the Islamic society under the Prophet from two perspectives including: the social structure perspective and the political point of view. While discussing social structure, the alternative pattern of Ummah as contrasted to the dominant pattern of tribe is studied and in the second discussion, the power structure based upon responsibility vis-à-vis the power structure founded on domination is offered. The critical and analytical considerations set out by the author presents certain Islamic teachings with respect to security. According to the author, this security can be referred to as the theory of Ummah security, drawing on the Prophet’s state model. This theory revolves around three premises including the amalgamation of belief borders and territorial limits, the combination of religious exigencies and territorial interests, and finally the mixture of statecraft and liberation.