During recent centuries the problem of faqih`s rule in the absence of pure Imam has been focused on among fuqaha, some have viewed for and some other against it. Among the former one important problem may be found; it runs as: are foqaha obligated to prepare the ground to form Islamic government or not? Among those saying that it is the duty of people to prepare necessary conditions for establishing Islamic government by faqih, Imam has viewed foqaha to be obligated for measuring to prepare conditions and form faqih`s government and invite people to accept it. For him, therefore, preparing the necessary ground for government would be as the grounds for the necessary not for th necessity. In the paper, Imams view and its proofs have been studied and explained in a analytico-descriptive method. Finally it has been described that though legality of faqih`s government is divinely prepared, attaining the government by power is not permited and public acceptance is needed.

Imam Khomeini considered the Quran as a source that enjoys such a comprehensiveness which can meet all the material and spiritual needs of human beings in their attempt to attain a happy life in all times and spaces. On the other hand, in viewpoint of Imam Khomein, the Quran is not merely a book for individual knowledge, upbringing and ethic, but it contains social and political doctrines for management of the society based on independence, freedom, and rejection of oppression and arrogance. Hence, in his viewpoint, Islamic uprisings in the course of history, including the Ashura Uprising, aimed to revive the role of the Quran. The Iranian nation, following the Ashura Uprising, launched their Islamic movement for the rule of the Quran and establishment of a Quranic government and by holding fast to the Quran and Quranic secret of martyrdom have attained victory over the illegitimate government that can be an eternal example for other oppressed Muslim nations. Hence, the main objective of this paper is revisiting the fundamental principles of the Quranology of Imam Khomeini and explanation of the relationship between the Quran and the Islamic Revolution through Imam Khomeini’s understanding of the Quran.

Happiness is one of the key terms used by philosophers, in general, and by Islamic sages, in particular. From ancient Greek philosophers to the thinkers advocating monotheistic religions and Islamic philosophers, all have dealt with the issue of human happiness. In the view of the majority of philosophers, the ultimate goal of politics and establishing a government is attaining happiness. However, this concept has been defined differently by different thinkers. In this paper, the author has tried to explore the place of happiness in the philosophy of ‘Allamah Tabataba’i, the distinguished contemporary philosopher and interpreter of the Qur’an. In his view, a society attains happiness when it moves in the line of human primordial nature (fitrah) and the system of creation. A religion which has been sanctioned by God is the extension of a detailed primordial nature which exists in our nature. Thus religion – Islam – is the criterion for distinguishing faith and good deed. Accordingly, a society will attain worldly and otherworldly happiness if it is ruled by a religion which conforms to Man’s primordial nature.

Man’s salvation is the of the Transcendent Philosophy, and the key to this happiness is the entelechy of man’s rational soul in the light of theoretical philosophy and general guidelines of practical philosophy attained through the mystic journey and the trans-substantial motion.The first basic question in this regard targets the place and role of politics and government in Sadrian practical wisdom. This question concerns both their station, i.e., existence, and their functions and effects in the Transcendent Philosophy.The second basic question concerns the necessity of utopia. Without political organization and the establishment of utopia, politics and government will not have any certain effect and, instead of influencing social life, will remain useless and unproductive alongside individual life.The third basic question concerns the role of leadership and management in utopia and the development, evolution, and transcendence of society.The fourth fundamental question is related to religiousness and politics in utopia. On the one hand, man is at the center of politics and a part of it, and, on the other, religiousness is the cause of man’s existence. Is this relation a philosophical and ontological one or a governmental and accidental one? In Mulla Sadra’s practical wisdom, law has a quiddative role. Without law utopia cannot be realized. Nevertheless, the question is which law and honor consolidate the pillars of utopia and are the causes of its continuity. The focus of this paper is on the “transcendent law” upon which utopia is based. Likewise, Sadrian politics and government and the Transcendent Philosophy will not attain perfection without transcendent law. The secret of the Sadrian utopia is this law, and, perhaps, in the light of clarifying the transcendent law and its role in practical wisdom and Sadrian politics and government, a ray illuminates the horizon and the outlook of future.The last basic question in this regard concerns the role of transcendent politics, government, and practical philosophy in man’s future government and politics. Will the people of the future need Mulla Sadra’s philosophy and political thought? Will future politics and governments search for the elements of Mulla Sadra’s practical wisdom? The utopia of the Transcendent Philosophy is related to the future, and we can discuss it following a futuristic view and approach.

The question of the goals of government is noe of the important issues of political philosophy. After defining the meaning of religious government, the author points to the main views put forward about the goals of government. Contrary to the view adopted by modern philosophyers who hold that the fumction of government is maintaining order and promoting people's welfare, classical philosophers think that in addition to maintaining order and administeriny justice a government is responsible for education of nation and guiding it towards good and felicity and poving the say for attaining human virtues. The main difference between a eligious type of government and the non religious type is that in a religious type of government the main concern is not only meeting poople's physical needs but also emphasizing on justice in distributing facilities, and due to its observance of man's nature and reality a religious type of government is value – centred one. Accordingly, the main characteristics of this type of government are seeking justice, education of nation and guiding it towards true good and felicity and observing the profits of the hereafter.

Imam Ali (a) in his speeches and letters of which some can be seen in Naj-Albalaghe, describing mutual rights and duties of governors and citizens, has always emphasized them. He knows government as an opportunity for approximating God. Imam, therefore, addresses his officials to perform political, social, economical and cultural rights of citizens and asks citizen to be loyal to their allegiance with him and help the government to attain its goals.

Philosophers’ thoughts are directed at building an ideal society with the hope that all or some constituent elements of such a society will be made possible in the real world. Philosophers such as Plato, and Lock, and even John Rawls’ theory of justice in the contemporary world are aimed at creating such a society. In the Islamic political thought, Muslim philosophers, having taken into consideration certain Qur’anic teachings, traditions received from the Prophet Muhammad and the Infallible Imams regarding the issue of ‘government’ and ‘sovereignty’ and the conditions of an ideal society, have sought to present a good model of a desired or ideal society. In this article an attempt has been made to give a clear picture of the position of “happiness” as an end in an Islamic ideal society as depicted in the thoughts of AllÁmeh ÓabÁÔabÁÐ, the well-known Muslim thinker and Qur’anic commentator (exegete). According to AllÁmeh ÓabÁÔabÁÐ, a society can attain happiness if it moves along the road of human nature (disposition) and is in perfect harmony with the existing system of universe. For him, an ideal government is one that, while laying its foundation on religion and human nature, strives to lead humans toward happiness. Therefore, a society cannot reach happiness in this world and in the hereafter unless it has been governed by a religion which has its roots in human nature. However, governments are intended to set the stage for every individual in the society to attain to his or her own deserved perfection and to move away all the obstacles for them to attain happiness.

Due to the important role of government in politics and socio-political life of people, intellectual schools, religions, and scholars have paid special attention to the end of government. Thus, the most pivotal concern of the Shiite political thought was the providing an explanation for the future of government and presenting a comprehensive and relatively exact picture of government and its realization (on the basis of revelation and the supernatural) through the global government of Imam Mahdi. His government is a moral (perfectionist and reviver of spirit) government and its most important goal is the moral and intellectual growth of man and leading him to the ultimate perfection (reaching God). At the same time, he will perform other functions of government in light of this major function so that man can attain happiness.

Common sense that it is necessary to form government in order to maintain social order and security. Every government has certain aims which are in accord with its particular intellectual and theoretical foundations and it grants its governors certain conditions and characteristics on the basis of these aims. Islamic government has certain conditions including infallibility and piety.The present paper tries to answer this crucial question: what are the roles of infallibility and piety as part of the conditions of a governor in achieving the aims of Islamic government? Hence, it expounds the role of infallibility in the achievement of these aims during Imam's presence and of piety during the occultation period, relying on Quranic verses, Imam's traditions and using library–descriptive method. Since the most important aims of Islamic government during Imam's presence or occultation period are to enable man to attain exaltation and perfection and ensure worldly and other worldly happiness, infallibility and piety have a key role in the realization of these aims and consequently in the efficiency of Islamic system.

In every community, strike, since long, has been used as a tool to attain further rights in the face of governments. Response of governments to such social phenomenon in the long history remains to be more an approach with worry and dissatisfaction; for the same reason, its permission enjoys contradictory aspects and ambiguity within existing laws of nations. In the Islamic government, legitimacy of strike or non-strike has to be determined in terms of jurisprudence so that a basis for policy-making and writing of laws can be set in this regard. Strike, in the Islamic government, seems to be permitted based on principle of lawfulness, principle of immunity, principle of freedom and in cases by citing rules like advice of Imams, endeavoring Muslim affairs and enjoining the good and forbidding the bad; but there are some situations that contain the permission based on some evidence. Such evidence, principally, goes back to “principle of protecting the regime” as well as to quality of treaties signed between government and strikers, which is typically evidence of private law. This article deals with this topic of an importance with reference to library sources and analytic-descriptive methodology.