جستجوی مقالات مرتبط با کلیدواژه « islamic government » در نشریات گروه « علوم اجتماعی »

The issue of drawing an ideal situation On the way to worship in the Islamic society is essential from the point of view of martyr Motahari, whose works have been approved by the imams of the Islamic Revolution in terms of accuracy and richness of content. For this purpose, This research article is an attempt to Based on Spriggans' theoretical framework To examine the indicators of the ideal situation On the way to worship in the Islamic society Based on the view of Martyr Motahari. For this purpose and with the text-to-text interpretation method as an operational method, Different levels of people were divided in three categories: The best people to God - the good ones - the hellish. Then based on this division The most important crisis in worship To be hellish is to be human And the reasons for the crisis in the direction of worship are: a. Just looking at the affairs of this world B: Not accepting the hereafter. The favorable situation in the direction of worship occurs when a person will reach the rank and status of the good ones and The best people to God.The solutions to solve this crisis are: In the formation of Islamic society as an institution and strengthening the status of geniuses as important people in society, Every useful knowledge of the Islamic society centered on the Qur'an and the Sunnah of the Prophet of Islam and Ijtihad are the sources of the model of the Islamic society in the direction of worship in the Islamic society. The ultimate goal of the Islamic society in the direction of worship in the Islamic society is the need for coordination in the development of human values and bringing man to divine perfection. The dimensions in which the Islamic society can work to achieve the aforementioned goal are in the three core parts of the Islamic religion, which are: beliefs, ethics, and jurisprudence.

Social systems are a purposeful arrangement of interconnected elements and components in line with the goal of governance, and the effectiveness of governance depends on providing a coherent model of the desired image of each of the mentioned systems based on its theoretical foundations. Meanwhile, "security" as one of the most basic sub-systems of the "politics and governance" system, due to its direct influence on the regulatory role of other systems, has a higher priority for designing the ideal model. The current research is trying to answer the question, "What is the model of the ideal security system in the Islamic government based on the thought of the Supreme Leader?" to answer In terms of research philosophy, the current research is interpretive and based on data interpretation; And in terms of the goal, it is a developmental research. The research approach of this research is an inductive approach and researchers have been looking for a pattern based on data interpretation. In this regard, 160 speeches of the Supreme Leader, in which the issue of security has been discussed, have been collected and analyzed using thematic analysis method. A total of 122 identifiers were extracted from these sources and then grouped into 20 basic themes and finally 4 themes of "security basics", "security conceptual framework", "principles and values governing security" and "security implementation" as Overarching themes have been selected.

Since governments need financial resources to survive, Islam has put Zakat (a form of obligatory almsgiving) into legislation as a source of financial support. The significance of this financial-religious obligation is so huge that it has been repeatedly mentioned in the Holy Quran along with the emphasis on praying. This paper intends to find an appropriate answer to the following question: Is it necessary for the government to create a mechanism for realization of this religious duty? This study resorts to a descriptive-analytical method and uses library resources to find an answer to this important question. Some of the due usages of Zakat have been expressed in the Holy Quran with a governmental approach, such as assigning agents for enforcement of Zakat which clearly indicates establishment of administrative institutions for collecting Zakat, or the use of Zakat “in the cause of Allah”, which has many other uses such as for development, healthcare, education and charity affairs. Also, using Zakat revenues for softening the hearts, that reveals reinforcement of military front in Islamic government, the Quranic commandment asking the Prophet (pbuh) to “Khoz” (collect) Zakat, to assign Zakat agents and collectors, as well as appointment of Zakat workers and agents by the Infallible Imams for collecting Zakat revenues are among other uses of this system of alms-giving. Given the above, it can be concluded that establishing an institution for Zakat in Islamic government is a must.

The present article examines the two sermons of Manzel and Shaqqaqiyyah with a descriptive and explanatory method and with a comparative method. Leadership and Imamate in the Islamic Ummah is one of the issues that has been one of the principles of Shiite religion and one of the most important reasons for Muslim success throughout history. The two sermons of Shaqqaqiyya and Manzl focus on the government and leadership in Islam and express the characteristics of the ruler and the Imam and the characteristics of the Islamic government. These two Babian sermons remind of the innovations and mistakes that took place during the time of the three caliphs Abu Bakr, Umar and Uthman, and that the Islamic government based on Imamate is one of the goals of Islam and following it guarantees the well-being of society. The above-mentioned sermons of Manzel and Shaqqaqiyah are compared in several axes and their common points are expressed in order to achieve the final goal of the research which is the characteristics of the ruler and government in Islam by comparing the two sermons.

Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, he had spoken of the evolutionary process of the Islamic revolution of Iran. In the five stage revolutionary process, we have crossed the first two stages successfully, namely the Islamic revolution and Islamic system-making, and are now in the third stage, that is the Islamic government. After that we will reach the stage of Islamic society and finally Islamic civilization. This paper is an analysis of lifestyle indicators in the evolutionary stages of the Islamic Revolution from the view of Ayatollah Khamenei. The indicators associated with the lifestyle are based on his public speeches. According to these indices, it could be a supplement of the incomplete part of the declaration of the second step of Islamic Revolution.

Economic wellbeing of individuals in the society is the mos t important issue towarddevelopment in any country, which has been equally paid double attention in Islamic teachings.Despite efforts and initiatives for improving economic wellbeing in Iran, social andeconomic indicators are s till on a downward trend so that poverty is now a major problemfor the country. Therefore, Islamic government mus t do its bes t to improve the economicconditions in the society. Boos ting livelihood of the individuals, the underprivileged walksof life in particular, can deeply affect economic indicators of the society. This paper intends topresent an Islamic-Iranian model of progress to find an appropriate answer to the followingques tion: What is the role of Islamic sys tem of government in boos ting financial support tothe needy? With a qualitative approach, this paper has applied an analytical-critical method.Results of the s tudy show that the government can help alleviate poverty through its cognitive,organizing, leading, supportive and management roles. Unders tanding the need forins titutionalization of the culture of supporting the needy is related to the cognitive role ofthe Islamic government and paying attention to meritocracy in appointing economic agentsis related to the organizing role of the government. Similarly, boos ting cultural insight in thesociety toward supporting the needy, educating and upbringing a piety-based and spiritualsociety is an example of the insight-oriented role of the Islamic government. From amongthe executive and supervisory role of the government, mention should be made of the following:identifying the needy in the society, obliging the government and its agents to livea simple life, setting inter-individual relations based on the principle of service-rendering,es tablishing interes t-free credit funds, and paving the ground for implementation of theprinciple of joint social liability. Supporting charity ins titutions and private economic enterprises,and motivating private sector for creating employment opportunities come in thelis t of government’s supportive role.

Poverty and economic inequality are concepts that lead to different social consequences for human societies. The creation of this social phenomenon is due to the reasons that each social, political, and economical thinker based on his school of thought has clarified parts of it, and subsequently enumerated solutions to solve it. This article is shaped in response to this social phenomenon and wants to explain and analyzes the social causes and consequences of poverty and economic inequality and its solutions from the perspective of one of the Muslim thinkers who have widespread works to this field, namely, Sayyid Qutb (1966-1906). To do this, at the outset, the concepts of poverty and inequality are separately described from a sociological view and in the sequel, the causes of the creation of this phenomenon, its consequences, and its solutions are being explored in Sayyid Qutb's Thoughts. Indeed, in this article, it becomes clear that the deviation from the path of monotheism is the main cause of the domination of this crisis in the Sayyid Qutb's approach and his solutions for this phenomenon is determined.

Hodud punishment is one of the most complete penal laws in Islam in line with realization of penal justice. There should be a strong and secure sanction for realization of Hodud, otherwise the society, and consequently justice, will be at risk. The need for implementing Hodud punishment is an indisputable fact and a requirement for the post of Vali-ye Faqih or Guardian Islamic Jurist who is in charge of implementing Islam’s penal precepts such as Hodud punishment in line with observing the rights of Allah, the rights of people and preventing violations of government laws. Following an analytical-descriptive approach, this paper intends to provide an appropriate answer to the question of whether Vali-ye Faqih holds the authority to make changes in Hodud punishment in Islamic government. A contemplation on the meaning of Vilayat indicates that the word is synonymous with Imamate in a Muslim society and thus it is not an expression of Divine precepts only. An examination of the rational and narrative reasoning with an emphasis on the narrations underlining the authority of Vali-ye Faqih in Islamic government in the absence of the Imam of the Time, will prove that upon expediency or any reason of important foundation Vali-e Faqih can reduce or moderate Hodud punishment

AbstractThe Islamic government has different duties before the people. One of the most vulnerable segments of society is widows, for whom the Islamic ruler has special duties, as in hadiths, the Prophet (s) and Imam Ali (a) have been mentioned as the refuge of widows. This article tries to study the islamic government's duties toward widows from the perspective of verses and hadiths, and then examine the Islamic model in terms of implementation of Iranian law. The research method is descriptive-analytical and based on the data collected in library intermediary resources. According to the findings of this study, from the perspective of verses and hadiths, providing economic needs of widows and creating justice is one of the most important duties of the Islamic ruler, and the ruler should also reduce social harms such as slander, humiliations and psychological harms of widows by creating and creating facilities for quickly addressing widows' complaints and preparing conditions for facilitating communication with counselors. In a comparative study of the Islamic model with Iranian laws toward widows, the findings show that the laws Iran has enacted regarding widows are related to the provision of economic needs of widows of non-working women, which is the responsibility of the welfare and relief committee to enforce these laws. Also, by placing counselors in these two institutions, the government has addressed the problems of widows in the social, economic, law, etc. Gives free advice. However, the problems caused by society's misguided cultures and attitudes, including suspicion, slander and humiliation of widows and sexual harassment, have also been ignored. In this regard, optimal culture building by public media, establishment of associations for consulting, welfare, financial and empowerment services These women, as well as publications and websites to investigate and address the problems of widows, including housekeeping as jobs, the creation of government kindergartens with appropriate facilities and the number needed, and most importantly, putting officers in place to inspect widows and address their complaints are proposals to alleviate the problems of widows.

One of the famous rules in Islamic jurisprudence is the rule of Al-Khiraj Bil-Ziman. This tradition has not been reported in the Shia sources of tradition and according to most of the Shia jurisprudents this tradition is not authentic. Regarding its connotation too there are differences of opinion among the Imamiya and other jurisprudents. However, since this rule has serious legal consequences, it is pertinent to study its document, connotation and controversies around it as well as the viewpoint of Imam Khomeini. Some of the jurisprudents argue that this tradition denotes to civil jurisprudence and responsibility and maintain that according to this rule everyone is responsible for the good itself and has no responsibility regarding its benefits. The Sunnis maintain that this rule applies to responsibility in absolute term, either forged or forced. Another group like Ibn Hamzeh, argue that this rule applies only to cases that are based on contract. Sheikh Ansari and many other jurisprudents confine the jurisdiction of this rule to proper contract and maintain that according to this rule benefits follow the origin itself. On the other hand, Imam Khomeini maintains that tribute is tax and has discussed the denotation of this rule in the field of governmental jurisprudence. He argues that according to this rule, the Islamic government is responsible for protecting the interests of the Muslims in lieu of receiving taxes from them. Attempts have been made in this article to discuss variousviewpoints and choose the most justified one.

Consultation in management of affairs which is recommended by rational people, means enjoying the viewpoints of others in taking a decision that is closer to an appropriate one. There is no doubt that consultation is useful, but whether consultation is obligatory for the Islamic ruler who has religious and legal prerogatives is under investigation.
The advocates and opponents of the necessity of consultation have relied on textual (the Book and Tradition) and non-textual reasons to support their arguments. The present paper is an attempt to study the rational reasons for the necessity of consultation in governmental decision-making. The findings of this paper indicate that the ruler is bound to follow the viewpoints of the advisors after consultation when their viewpoints qualitatively and quantitatively override his own viewpoints. This is a different understanding of the Holy Quran’s verse on consultation. Consultation in the government system is in contrast with religious dictatorship, referred to by Allamah Naini.

One of the serious problem in developing countries is Selection of managers and the criteria of the selection. This paper seeks to review the effect of the implementation of meritocracy (axis) in progress of the developing countries. In other words, to determine the impact of the selecting managers based on the general criteria (meritocracy) and specific criteria (improper democracy) and the impact of the organizational performance have been conducted using these criteria. The meaning of the general criteria or meritocracy,is considering the expertise, commitment, experience, skill and ability of individuals and the purpose of the specific criteria or improper of democracy is considering the particular dependence of such personal relationships, family relationships, ethnicity, race, language, and the band membership, and even social status and class of people in the election of directors. The results of this study indicate that, despite being selected based on specific criteria, reduced work, absenteeism, job dissatisfaction, loss of creativity and talent, reducing the efficiency and effectiveness of organizations and generaly wastes the Society resources, and managers who have been selected based on specific criteria, for selecting other persons they also follow these criteria; for selecting Managers in public and private sectors improper dominated and specific criteria is largely used.