نشریه علوم سیاسی
سال بیست و دوم شماره 1 (پیاپی 85، بهار 1398)

The purpose of the present study was to explore the potentials of the relationship between spirituality and social justice. The research with descriptive-analytical method sought to address the question of which reading of spirituality and due to having what elements and characteristics can contribute to the development of desirable Islamic social justice. The default assumption was that there is a mutual relationship between justice and spirituality. The results showed that the presented definitions of justice can be divided into two levels: "nominal definitions" and "content definitions". Nominal definitions do not enter into the thematic and legal content, criteria for equality and inequality of individuals, instances, and indicators of discrimination and bias, and are usually readily accepted by individuals and experts. While what is the Intellectual Disagreement of the study of justice among scholars is the content and substance of justice. Also, the Alawi spirituality system because of enjoyment of three elements: "emphasis on dignity and human rights", "non-isolationist hereafter" and "socialist monotheism" facilitates Fairness and justice seeking, and plays an important role in the establishment and expansion of social justice

The purpose of the present study was to investigate the relationship between justice and moderation in the political ethics of the Alawi conduct and it was done by descriptive-analytical method. The research hypothesis was that based on the political thought of Islam and the Alawi manner and considering the credits theory of Allameh Tabatabaei, since the proprietor human nature may become cruel and extremist, human beings may thus validate justice and moderation in order to secure others’ rights, in such a way that the interactive-evolutionary relationships exist between them. The results show that, according to Allameh Tabatabaei's employment theory, if the benefit of society is one-sided and one considers only self-interest, it will lead to self-centeredness, exploitation and despotism in the political arena. Therefore, for everyone to attain their rights, social justice is validated and a form of reconciliation is formed between the human beings in order to regulate relations in the process of justice and equity, and the measure of reason helps him to recognize justice from the oppression, and the moderation from immoderation.

The purpose of this study was to investigate cultural justice from the perspective of Imam Ali (A.S.) and it conducted through a descriptive-analytical method. In order to discover Imam Ali's view of cultural justice, justice and culture were first explained from his perspective, and in the next step, their view of culture from the path of counter cognition (To know things by their opposite) was studied based on the genealogical approach. The results showed that cultural justice in Amir al-Mu'minin (A.S.) system is based on the following principles: Justice means granting all the right to the rightful; the right which people have upon Imam Ali (a.s.) is advancing Prophet’s manner, prophetic culture and manner is against ignorant culture. Therefore, cultural justice in Imam Ali's manner means confronting the culture of ignorance through giving cultural rights. Cultural rights in the Alawi culture also include: the right to freedom of religion, the right to freedom of expression, the right to education, the right to participate in culture, the right to cultural freedom, the right to cultural heritage and the right to use the media.

The purpose of the present study is to investigate the psychological dimensions of governor behavior in Imam Ali's letter to Malek Ashtar and to draw an Islamic pattern of governor behavior. The research method was "content analysis" and, by analyzing the vocabulary meaningfulness, 57 behavioral statements used in the letter were extracted that based on content commonalities, were arranged in eight behavioral categories: ethnocentrism, controlling governor behavioral, fair evaluation of people's work, commitment to the treaty, covering imperfections of the people, not to be negligent in affairs, not spreading flattery and avoiding vengeance. The sum of the behavioral statements mentioned in the letter outlines the healthy community and bureaucracy that can lead to a vibrant, active, virtuous, responsible, growing, and moving society. Evaluation of Frequency of these propositions in terms of their categories showed that most repeated behavioral propositions is related to "ethnocentrism" with 18 propositions, following which the prevailing behavioral guidelines for dealing with people are such as: Ignorance and negligence, virtue, and bravery. The second most commonly used proposition is the concept of "controlling governor behavior" which addresses ethical guidelines such as self-control and avoidance of vitriolic language.

The purpose of this study is the comparative examination of the youthfulness position in Imam Ali's governmental model and the manner of distribution of governing positions as a strategy. The research method is descriptive-analytical and in order to define young people and to present a solution for their cognition, the method of applying them in different areas of government has been expressed and according to historical reports, his strategy in selecting young agents for social justice was explained. In addition, while presenting a 13-pronged strategy for determining the age of Amir al-Mu'minin’s (A.S.) agents, his determination in using youth was shown and their characteristics as the causes of this use was mentioned. The results showed that out of 136 appointments of Imam Ali (A.S.), 42 appointments (31% of total appointments) were allocated to youth. The wide range of appointments in the governorship as the highest governing office indicates the importance of this portion. The active presence of youth in all parts of Imam Ali's (A.S.) government indicates the importance and Imam Ali’s special attention to this age group along with the benefit of the middle-aged and the elderly, which in addition to achieving social justice and ensuring security in his government, is the key factor in survival of government in training and replacement of young forces.

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.

The purpose of the present study is to investigate the reasons for not adhering to political power and provide the necessary mechanisms to overcome it from Imam Ali's perspective. The research method was descriptive-analytical and the results showed that, based on the relics of Imam Ali (A.S.), the causes of the reasons for not adhering to political power can be attributed to self-esteem and forgetfulness of God's greatness and power, the notion of survival of power and neglect of its decline, and being surrounded of the ruler by sycophantic consultants and so on. In his view, the mechanisms of political power control can be categorized into both internal and external. Worship and piety, theism and faith in the Day of Judgment are among the internal factors; and the free space to speak to the ruler and to criticize him, to impose Enjoining good and forbidding wrong in community, to present the agenda and goals of the mission to the agents, to put overseers and monitors on their behaviors, to admonish and remind them of their weaknesses and dealing with offenders seriously, are of external mechanisms of controlling political power in Imam Ali's political opinions.

The purpose of the present study is to analyze the concept of justice in theory and the requirements for its implementation in the society, based on Alawi theology and tradition. The research method was descriptive-analytical and the findings of the article can be formulated in three levels of discourse, components of adduction and implementation of justice, and based on that and regarding the theoretical and operational challenges of justice, solutions would be provided. From Imam Ali's point of view, the most important crystallization of justice is justice in the cultural and social structure and discourse, and the administration of justice is subordinate to the institutionalization of justice in society. Imam Ali (A.S.), in view of his systematic view of society, firstly seeks to realize the discourse of justice and make it a public demand in Islamic society. Secondly, he pursues justice by enacting social laws and norms, and ultimately seeks justice administration.