Political Thought

Being dealt with now, the need for the presence of a leader and a jurisprudent who is wise and righteous is being felt a lot, and this question has been asked and some scho-lars have examined the cause of the need for the jurisprudent and the velayat-e faqih. Regarding this, Imam Khomeini's thoughts as the first person who presented the abso-lute velayat-e faqih has a special place and Ayatollah Javadi Amoli as one of Imam Khomeini's students who continued the views of Imam Khomeini on velayat-e faqih. This research has been conducted in the form of documentary and library reviews and has examined the views and thoughts of these two great Islamic scholars in the field of velayat-e faqih and the need for the presence of the province in society.

During Qajar era, superstition and anti-superstition have had great impact on Iran's political thought. Superstitious context as an irrational process and major obstacle to the growth of political thought in Iran, exhorted the society towards subjectivist and reductionist approach. Rational intellectuals, on the other hand, endeavored to erode superstitious trends for pushing the society towards rationality and development. This article with a qualitative historical and analytical methodology and through collecting the library data tries to answer the question that "how superstitious culture had influenced the political thought of Iran during the Qajar period?" The hypothesis of the research is that the culture of superstition and irrationality through subjectivism and reductionism influenced the political thought of Iran during Qajar era, which in its turn led to the "intellectual despotism" and consequently to the "political tyranny". Based on the Giddens conception of the interaction between structure and agency, the article concludes that the contextual factors notably the superstitious culture led to the despotic mindset of Iranian rulers during Qajar period.

As an integrated political system, Islamic politics places the main objective of shaping the faith of the Muslim community in particular. This formation became the main basis for the establishment of the Islamic state. The establishment of the Ikhwan Muslimin (IM) Egypt in 1928 was a response to the fall of the Ottoman Caliphate in 1924. Its establishment was also shaped by the political thought of its founder, Hassan al-Banna and IM leadership. This paper examines the political thought of the IM leadership that is fundamental to its struggle to uphold the Islamic State in Egypt. This study uses a qualitative research metode, by analyzing the primary and secondary sources related to the thought of IM leadership. The study suggests that IM’s ideology and reflection were the main factors that influenced Egypt’s political orientation especially on issues of leadership and the system of government. IM’s political thought has also changed the development of an Islamic State in modern era.

Politics and the political system have the best opportunity to fulfil justice in achieving lofty human ideals. Therefore, complete justice in various dimensions is possible through the policy of justice and its rulers. With the descriptive-analytical method, the present study aimed to analyze and identify the existing relationships between politics and justice in Imam Khamenei's political jurisprudential thought. To this aim, investigated the role of politics in the fulfillment of social justice, political requirements of justice, politics, and obstacles to the realization of justice, and statements expressing the relationship between justice and politics. The results indicated that in Imam Khamenei's political jurisprudential thought, justice has a privileged position. So, it is the basic principles of his political jurisprudence, the essence of virtue, and a strategy to achieve high human goals and standards. As the most crucial dimension of the divine caliph of humans, politics or responsibility of his collective destiny caused the manifestation of justice realization and continuation. Justice is achieved through an open political system, that is, a system based on divine laws, and through principles such as just law, enforcement, oversight, public participation, and social balance.

In the general discourse of political science, "common good" refers to those material, cultural, or institutional facilities in which members of a given community share public interest. "Common good" is an important concept in political philosophy and political thought; because it plays an important role in philosophical thinking about the public and private dimensions of social life. In this article, while recognizing and analyzing the concept of common good and related concepts, we have examined the views of Muslim thinkers in relation to common good thought. The analysis of the political thought of Muslim thinkers has shown that they consider man to be, by nature, a social being, and in their opinion, the attainment of perfection and common good also depends on the formation of society. "There is no doubt that it is not possible for man to attain the perfections for which he was created, except for a large integrated community where everyone helps each other with what they need, and that thanks to them all that is necessary for human perfection is obtained." Therefore, Muslim thinkers such as Mullah Sadra and Farabi consider correct thinking and beneficial science as a necessary condition along with good morals, self-purification and exaltation of the soul. They believe that the first head of Medina should have the rank of divine caliphate and deserve to rule over the people and accomplish the mission of Allah the Almighty, so that common good may be spread. Such a person has reached the position and level of comprehensiveness in the threefold origin of intellect, soul and senses, has the merit of the Khalifatullah (Vicegerent of Allah) and the comprehensive manifestation of the divine names, and can spread common good in human society. This article tries to analyze the concept of common good in the political thought of Muslim thinkers in a descriptive-analytical way, using reliable library resources.

"Human rights" as a fundamental issue in the present century has been a major parts of legal researches as well as one of the main features of democratic governments. Although it was theoretically first raised in the West but provoked various reactions from Islamic countries. In Iran, after the Constitutional Revolution, these issues were addressed. In a division, Shiite political thought can be divided into four sub-categories: political philosophy, political mysticism, political literature, and political jurisprudence. Because in Iran, Shiite jurists have always played a decisive role in various political, social, economic and cultural issues, it is necessary to refer to their opinion in this issue as well. Shiite jurists have also viewed Western human rights from three perspectives: denial, proof, and modification. Among Shiite jurists, the views of Allameh Jafari are interesting due to their special focus on this issue and the coherence of the issues raised by them. The main question pursues in this research is what is Allameh Jafari's view on human rights? This paper hypothesis is that Allameh Jafari, like most modern Shiite jurists, while accepting human rights issues, tries to adjust them according to religious sources and texts.

The Constitutional Revolution that restricted political power for the first time in Iran can be considered as one of the turning points in the history of political developments in Iran and the growth of political thought based on Shiite religious teaching. In fact, although constitutionalism began in the West, it soon influenced Islamic states, including Iran, and challenged the authoritarian monarchies. Meanwhile, the support of religious and leading scholars of The Najaf Seminary, especially Akhund Khorasani and Allameh Naeini from this socio-political movement in Iran played an important role in the relative victory of the Constitutional Revolution, otherwise the signing of the constitutional decree and the establishment of parliament and emergence of a new form of political system in Iran didn’t seem possible. Accordingly, despite the dichotomy of muslim scholars in favoring and opposing the constitutional movement, the great influence of the top scholars of Najaf, especially Allameh Naeini in supporting and theorizing about the superiority of the constitutional government over the authoritarian monarchy, paved the way for the victory of this movement. This article, by direct reference to the important work of Allama Naini called “Tanbih al-Umma Wa Tanzih al-Milla" has been attemped to analyze the rational and narrative teachings that has caused him to the preference of the constitutional government instead of the absolute monarchy in the era of Absence.

Attention to the human environment is essential in an age when human with irregular exploitation try to destroy and waste it. In between, the methodical attention to indigenous thinker’s perspective can be useful and practical. In this paper by using the prominent Traditional thinker’s perspective at the present time, Dr Nasr, has been tried to answer “How should be the desirable interaction between man and nature?” which it is in the field of environment with a political approach to this topic. This study has allocated to the environmental issue by using the framework of Ferkellaf discourse analysis in three levels of description, interpretation and explanation. As described level in Nasr’s view, there are three signifies of meaning as the religious values, traditional values and values of human dignity which signifies traditional value has been as central signifier. In the interpretation level, three factors as de sanctity of nature and knowledge, rationalism and humanism has been affected on how to formulate Nasr’s ecological discourse. As well as on the explanation level on his social function view, we can cite his criticism on single discourse; also we can cite his criticism on flawed religious approach and revival of scared knowledge of nature.

One of the most important concerns of Islamists in responding to the retardation of Islamic societies is the issue of government. This concern became more evident in the new wave of popular uprisings in Arab countries in 2011. In Tunisia, with the collapse of Ben Ali and the power of Al-Nahda under the leadership of Rashed Ghannouchi, various theoretical analyzes of the future of the political system and the ideal government in this country became the focus of political attention. This paper seeks to address the question of “what is the conceptual transformation of a ideal government in the political views and ideas of Rashed Ghannouchi?” In order to answer this question, this paper has used intentionality hermeneutics method of Skinner in analyzing political thought.The findings indicate that the ideal government in Ghannouchi’s political thought has undergone a conceptual transformation in three periods: In the first period, he seeks for Islamic-based democracy. In Second period , after the victory of the Islamic Revolution in Iran, he seeks Islam as a specific social agenda for governance. In the third period after 2011, Ghannouchi’s ideal government transformed from Islamic democracy to Muslim democracy.

To acknowledge the majority of strategic experts, “Hassan Nasrallah”; Secretary General of Hezbollah in Lebanon, Is an expert in psychological warfare that under certain conditions, easily changes equations of regional conflicts in favor of the resistance axis. This view from here derived that campaign politics is an arena of deception and dishonesty, it is well known to be truthful to; Extent that even Shimon Peres, the former head of the Zionist regime, described He's the most honest enemy of Israel as terms of consciousness and high-capacity regional and international developments in powers of analysis. Such thoughtfulness and deep political insight of Hassan Nasrallah led to his political forecasts in the field of international developments and in particular the future of the Zionist regime. Hezbollah chooses specific events for describing the confrontation with the Israeli enemy that often expressed these positions by its Secretary-General. Accordingly, this study seeks to examine the views and political thoughts of Sayyad Hassan Nasrallah, Secretary General of Hezbollah in Lebanon.

Gulen and Nursi present different images of the combination of Islam and modernity. This article seeks to evaluate the similarities and differences of Nursi and Gulen’s political thought. According to Gulen's claim that Nursi has been his professor, it seems that there is not much difference in their thoughts, but this article show that despite the influence of Gulen's ideas from Nursi and some similarities in their theoretical approaches, there are obvious difference in their thoughts. This article by applying a historical analysis, attempt to examine a comparative study on the religious and political ideas of Gulen and Nursi. The finding if this article shows that the central point of their theories is reliance on science education, Islam minus politics, combination of tradition and modernity, emphasis on democracy, compromise with other religions and Sufi tendencies, but they have many differences in the fields of ethnicity, methodology, etc.

In this article, while briefly reviewing the traditional intellectual and philosophical foundations of Seyyed Hossein Nasr, we have expressed his political thought. Nasr's political thought is a kind of traditional conservatism, and his thought can be considered reminiscent of the thought of Edmund Burke after the French Revolution. In defense of the monarchy, Nasr described his favorite political model as "Islamic monarchy." He was opposed to any revolution and considered the basis of leftist and revolutionary ideas to be incorrect. In this paper, we have used a historical-analytical method based on documentary and library research.

Introduction: The Taliban used religion to justify their brutal totalitarian government, which lacked any moral and religious values. In the field of ethics and gender, the Taliban's perception of women's political-social rights meant depriving them of any political-social activities. Due to the importance of ethics and gender, this research was conducted with the aim of investigating the status of women's rights and freedom of speech in the political thought of the Taliban. Material and Methods: This is an applied descriptive-analytical type in terms of its purpose, it was among quantitative researches. The statistical population of the research was Afghan women living in Shiraz. Participants include 350 Afghan women living in Shiraz, who were selected by available sampling method. Data was gathered by researcher-made questionnaire. Finally, data were analyzed using the t-test method and SPSS software. Results: The findings show that the awareness of Afghan women about their rights in the field of education, violence against women, marriage, freedom of speech, clothing status, medical and therapeutic services, presence in society, political participation, urban services and human rights in Afghanistan is low and very low. Conclusion: The results showed that according to the opinion of Afghan women who had lived under the Taliban rule in Afghanistan, the situation of women's rights and freedom of expression in the political thought of the Taliban was estimated to be very bad. The Taliban's goal of dealing with women and preventing their political-social services, before it is caused by Islamic Sharia or ethnic and tribal customs, is a political method and a government strategy