جستجوی مقالات مرتبط با کلیدواژه « حکومت اسلامی » در نشریات گروه « علوم اجتماعی »

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 society of Muslim Brothers is a transnational movement of Sunni Islamist and one of the biggest effective political currents in the recent decade in the world of Islam that women's effective role in political and social events of this current is not undeniable. This descriptive-documentary study was conducted with the aim of investigating the evolution of women's political and social participation from the view of the Muslim Brothers' scholars. After reviewing the related sources, a research that independently focuses on this issue was not found. According to the results, the dependent variable, women's political and social participation, depends on the governance view of the Muslim Brothers' scholars in the form of three governance models. In the model of "Islamic governance", regarding the time and the view of the Muslim Brothers' scholars on the verses and narratives, women's participation is limited to political and social affairs. In the governance model of "Islamic socialism", equity is more visible. In the model of "civil governance", due to the increase of literacy rate and women's demands, and some scholars' new approach to religious teachings, there is a considerable evolution, so that women's participation in all political and social fields, except leadership and governing, is acceptable; although, one scholar believing in this model, says that women can even be a governor.

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.

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 important questions of Shiite and Sunni political jurisprudents and thinkers in the Islamic world was the principle of establishing a government and trying to reach its most Favorable type. Meanwhile, the views of the two thinkers of the Islamic world and the leaders of contemporary Islamic movements, Imam Khomeini and Sayyid Qutb deserve to be recited. Both of them considered the only way to save the oppressed nations in establishing an Islamic state, but their intellectual differences and their struggle basics led to two distinct paths; That is, the Islamic Revolution of Iran and the developments in Egypt, which indicate the strength and the power of the theories of its government. The main question of this research is, what are the similarities and differences between the ideas of Imam Khomeini and Sayyid Qutb regarding the Favorable government of the Islamic society? The hypothesis of the research is that both thinkers disagree on the necessity of forming a desirable Islamic state (divine) and some of the functions of the government, in denying the regime of tyranny and tyrants, but in determining the form of government and its formation and ruling conditions.

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.

Islamic state (government), an important concept in modern world and especially its political literature, has been established after the death of the Islam's prophet under the name of "Caliphate" or "Imamate" as an ideological, political, social and economic structure. Although The first Islamic state was built by the Islam's prophet in Medina, but after his death, the path that his successors chose, especially Shiites and Sunnis, had obvious differences, the differences that has been yet continuing and has created much crisis in the Middle East and around the world (especially after collapse of the Ottoman Empire). This article tries to analyses the social and ideological contexts of the emergence of contemporary Islamic movements in the Middle East and Islamic world for the first time and after that will have a comparative study of characteristics of Islamic state from the perspectives of Sayyid Qutb (1906-1966) and Imam Khomeini (1902-1989) in three major areas: "cultural-ideological", "political" and "socio-economics". this article tries to find intellectual similarities between the two thinkers and finally will offer other comparative/approximate studies in this or other related fields.

Give orders to good and forbidding the evil are two emphatic Kefayi Obligatories which effect deep and wide on the human social life. Based on this reasons, each according to his ability to perform his duties and is required to prevent the occurrence forbidden. And not allocated to special group. verses and hadith are addressed all, including the Islamic government. this reasons could be the best reason about the responsibility of the Islamic government about Hijab. In this paper, Meanwhile addressing the words "maroof" and "monkar" and its application to on the subject, we study the conditions and stages of this obligation in connection with the Islamic government which represents the extent of responsibility of the government in the cultural field and also the penal.

The theory of absolute guardianship of Jurisprudent is among initiatives of Imam Khomeini in the field of governmental jurisprudence within the framework of Twelver Imamiyah Jurisprudential school of thought. The theory of Caliphate of Raashede Abdurazaq Ahmad Sanhuri which was developed on the basis of general jurisprudence of Sunni School of thought is among important governmental jurisprudential schools. A comparative study of the two theories may prepare the grounds for better interaction between Islamic schools of thought and will develop Islamic general jurisprudence. Imam Khomeini maintains that Wilaya (guardianship) during the occultation of the Twelfth Imam has been created for a just and socially and politically efficient jurisprudent. Its domain encompasses public affairs as well as the exigency of the Islamic society and it is absolute with regard to the divine commandments including the primary and secondary principles as well as the laws enacted by human beings. In Imam Khomeini’s viewpoint, the direct election of the Wali-e Faqih by the nation or his indirect election by the representatives of the people (Assembly of Experts) is within the framework of general appointment of a just and politically and socially efficient jurisprudent. Sanhuri argues that one of the features of guided caliphate is its comprehensiveness and the fact that it encompasses religious and mundane affairs, while commitment to Islamic Sharia and its application within the realm of Abode of Islam (Dar ul Islam) is among the features of Caliphate system. He also maintains that the Caliph must be just and sagacious. According to him, a proper Guided Caliphate system can be formed with the participation of the experts from all Islamic territories to elect the Caliph and also to pledge allegiance to him. He also refers to consensus as one of the methods of election of the Caliph.

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.