درخت حوزه‌های تخصصی

The present study aims to explore the mystical and divine thoughts of Imam Khomeini in the field of mystical and prophetic anthropology, and to explain the role of monotheistic education in human nurturing and its effects on society. Imam Khomeini's ideas on contemporary human development were demonstrated during the Islamic Revolution. Therefore, this paper uses a descriptive method to examine and explain the evolutionary path of mystical anthropology from Imam Khomeini's view to clarify the characteristics of human development in his school. Imam Khomeini sought to establish a tangible and profound relationship between Islamic metaphysical ontology, time, history, and society during the Islamic Revolution. By establishing the Islamic Republic system, he achieved such a connection and unity in terms of tangible, external, political, historical aspects. He, as a religious political leader, offer a practical and applicable Quranic anthropology that emphasizes human development in the Islamic Revolution, with an awareness of contemporary human needs and modern and post-modern developments. The Imam has a unique perspective and analysis by knowing the Quranic anthropology and earthly anthropology, linking the fixed innate needs of humans with variable social needs. In this regard, he considers knowledge, nurturing, spiritual and moral education of humans, and self-improvement as a prerequisite for societal transformation and social developments.

Iran's transitioning society, in the face of extensive social, cultural, economic and political changes in recent decades, has been exposed to wide differences in terms of values and behavior among the new generations. Such developments require the special attention of policymakers and government macro-planners. The present article is written with the aim of explaining the level of attention of macro policymakers to generational changes in the form of development plans. The theoretical framework of this article is derived from the approach of Bourdieu's theory of generational conflict, based on attention to the unbalanced distribution of power and wealth resources among generations. This research examines the laws of development programs with an institutional approach and examines the extent of the development program's attention to the transfer of values to reduce the generational gap, as well as the attention of development programs to the balanced distribution of resources and facilities to prevent the deepening of the generational gap. . The results of the research show that in both dimensions of transferring values and trying to distribute resources and create social justice, several policy development programs have been formulated and approved.. . ..Key words: generational changes, development plans, generation gap, values.

One of the most important concerns in the realm of political thought among Jurists has been to explain their views on the establishment of an Islamic government and the Vilayat-e Faqih. Regarding the unfavorable political climate in previous eras, some Jurists could not explicitly articulate these views. Therefore, the present study aims to answer the question of ‘How the position of the Vilayat-e Faqih and the movement beyond monarchical thought has been presented in the political-social thoughts of Jurists from the Qom seminary over the last century?’ Using the theoretical framework of historical realism based on Strauss, content analysis, and library research methods, the political thoughts of three prominent Jurists in recent centuries are examined: Shaykh Abdul Karim Haeri, as the founder of the Qom seminary; Ayatollah Boroujerdi, as the stabilizer of Qom's seminary in the social sphere; and finally, Imam Khomeini (RA), who guided Qom's seminary from the social arena to the political one. Ultimately, in response to the above question, the findings of the research suggest that "Undoubtedly, the activities of these three great Jurists in the last century have been one of the most significant events in the re, liberating the Shia community from centuries of monarchical oppression and emphasizing the establishment of an Islamic government based on the Vilayat-e Faqih. Imam Khomeini continued the path of great jurists such as Shaykh Abdul Karim Haeri and Ayatollah Boroujerdi and other Jurists since the time of occultation."  alm of political and social thought within the Shia community. Their structured and uniform activities, despite differing methods, have brought about a tremendous transformation in the political and social landscape of Islamic Iran

The COVID-19 pandemic has strengthened the hands of authoritarian regimes. Unlike those who have claimed that the outbreak tends to accelerate the movement toward greater geopolitical competition, we argue that the pandemic has necessitated further cooperation between democratic and authoritarian governments, thus enhancing the longevity of the latter. This explains why the global pandemic has caused no fundamental changes in the regional security dynamics of the Middle East and North Africa (MENA), in part because it has ironically prolonged the rule of authoritarian in the region in the name of providing public health. Despite the rhetoric of religious pluralism, moderation, as well as constitutional reforms, sentiments echoing narrow and virulent nationalism and right-wing populism have simultaneously prevailed. On balance, the persistent use of repression in liberalized autocracies in the region has manifested itself in the form of repressing protesters during tough economic times.  For example, in protests against unemployment in Oman in 2018 or against tax reform in Jordan in 2019, and during Saudi Arabia’s 2017-20 Qatif unrest or in Algeria’s ongoing political protests, such patterns of behavior have been visible.  Even in those regimes that have introduced constitutional reforms in the aftermath of the 2011 Arab Spring uprisings, when priority has been given to combating a global pandemic, a floundering economy, and other emerging threats, such as the campaign against terrorism, authoritarian regimes have wound up consolidating their rule, thus exploiting such crises in order to grab further power at home and seek geopolitical advantage in the region.  However, it is short-sighted to underestimate the possibility of the spontaneous eruption of popular uprisings that could pose a destabilizing threat to authoritarian regimes at some point in the future.

Mohammadreza Hakimi is one of the contemporary Shia thinkers who is in the continuation of the "Tafkik School". Tafkik School as a stream originating from the Shia Islam, is theologically based on special foundations that can be influential in the political; That is, it is something that can be traced to the field of "political theology". Theology is a knowledge that seeks to explain God's relationship with the universe, especially humans. But political theology seeks to find the theological foundations of the political; That is, it examines how the political is articulated according to the way of looking at God's relationship with man and the world. Different religions can have their own political theology according to the way they explain this relationship. The present article seeks to answer the question that what formulation of the political is represented by Mohammadreza Hakimi's interpretation of the theological foundations of Shia? In line with the answer, first the relationship between God and man is depicted in the Shiite approach. Because of His grace, God sends prophets to guide man to the ultimate goal of the creation. These prophets actually provide the correct model of human life to achieve the goal. In this approach, after the death of the Prophet, it is the Imam who continues the model of guidance. In addition to receiving and delivering revelation, he has other roles of the prophet, including political and social leadership. During the period of the Major Occultation, the Imam's deputy is someone whose rule is similar to his rule; It means government based on justice, especially on social justice.