ORIGINAL_ARTICLE
Religious Democracy in Iran: Discursive Analysis of Imam Khomeini’s Political Thought
Almost two decades after the advent of the Revolution and the system of the Islamic Republic, the model of “Religious Democracy” was introduced. It resulted in various scientific issues and dialogues about the concept of “religious democracy,” its potentials, limitations, pillars, and institutions. Therefore, in the present article, the discourse formation of religious democracy is presented with a brief look at its concept. In accordance with the author, religious democracy is a conception of democracy that recognizes the collective power and people’s participation as the essence of democracy, and also justifies, analyzes, and explains that referring to religion and its principles. According to a methodological study of discursive analysis, in religious democracy, “religion” and according to its Iranian discourse, “Islam” is regarded as nodal points. The main floating signifiers of Religious Democracy in the Iranian discourse are ”People”, “Law”, “Political Equality”, “Freedom”, “Independence”. The meaning of these signifiers will be understood by referring to Islam as the nodal point of the Religious Democracy. Nowadays in Iran, this kind of Democracy is exercised, and it seems that the most important “strategic and political necessity” for Islamic countries is exercising the “Religious Democracy” of their own.
https://jips.isca.ac.ir/article_66676_04ed82ce66bfd10743c580c8068d81e2.pdf
2019-03-01
7
23
10.22081/jips.2019.53499.1000
Religious Democracy
Political Equality
Discursive Analysis
Mansour
Mirahmadi
jips@isca.ac.ir
1
Professor, Faculty of Political Science and International Relation, Shahid Beheshti University, Tehran, Iran
LEAD_AUTHOR
Islamic Republic of Iran. Cons.
1
Arblaster, A. (2000). Democracy. (H. Mortazavi, Trans.). Tehran: Ashiyan Press.
2
Beetham, D. & Boyle, K. (1997). Introducing Democracy: Eighty Questions and Answers. (Sh. Naqsh Tabrizi, Trans.). Tehran: Phoenix.
3
Beetham, D. (2004). Democracy and Human Rights. (M. T. Delforouz, Trans.). Tehran: Tarheh-No.
4
Eftekhari, A. (2006). Religious Democracy, Value or Method. In K. Qazizadeh (Ed.), Mardomsalari Dini. Tehran: Institute for the Publication of Imam Khomeini’s Works.
5
Kelayer, R. K. (1972). Politics. (B. Malakuti, Trans.). Tehran: AmirKabir.
6
Khomeini, R. (1992). Sahifeh-ye Nour (Vols. 1, 2, 3, 4, 8, 9, 15, 18, 20, 21). Tehran: Organisation for Cultural and Scientific Evidence of the Islamic Revolution.
7
Khomeini, R. (1999). Sahifeh-ye Imam (Vols. 3, 5, 9, 20, 21). Tehran: Institute for the Publication of Imam Khomeini’s Works.
8
Khomeini, R. (n.d.). Kitab al-Bay. Qom: Isma’iliyyan.
9
Laclau, E (1990). New Reflections on the Revolution of our Time. Londo: Verso.
10
Mesbah Yazdi, M. T. (2001). Political Theory of Islam (Nazarieh Siyasi Islam) (Vol. 1). Qom: Imam Khomeini Research and Educational Institute.
11
ORIGINAL_ARTICLE
External Barriers to Political Freedom from the Quran’s Point of View
Political freedom has faced internal and external barriers over time. This study aims to investigate external barriers to political freedom, approaching to Quran with the question that, what the external barriers to political freedom are that manifest themselves in the political and social arenas. It also stresses the assumption that the external barriers to political freedom must be observed within their oppressive scope with its specific principles, and counter forces to freedom, in addition to the internal barriers to political freedom. Those counter forces, which are regarded as freedom barriers include the Taghuts (Dictators), Mostakbers (arrogant rulers), aristocrats, the opulent, scholars. Hence, we set this question forth from the Quran: what the external barriers to human freedom are that often appear in political and social forms. Employing a local method of discretional interpretation and adopting a Quranic perspective, the study innovates in that it investigates external barriers to political freedom including the role of oppressive structure, fabricated rules together with the role of people and Taghuts.
https://jips.isca.ac.ir/article_66682_9295fcaa37cd983c46ad9ee012978fce.pdf
2019-03-01
24
46
10.22081/jips.2019.53561.1006
Quran
Political freedom
Political structure
Taghut
Seyed Kazem
SeyedBagheri
seyedbagheri@iict.ac.ir
1
Associate Professor, Faculty of Political Science, Islamic culture and thought research institute, Qom, Iran
LEAD_AUTHOR
Holy Quran.
1
Nahj al-Balagha.
2
al-Farahidi, Kh. (1993). Kitab al-Ayn. Qom: Islamic publications.
3
al-Kulayni, M. (1968). In A. A. Ghafari (Ed.), al-Kafi., Tehran: Dar al-Kotob Islami.
4
Anis, I., Sawalhi, A., Khalafahmad, M., & Montaser, A. (1978). al-Mu'jam al-Waseet. Tehran: Alsaghafe Islamie publications.
5
Berlin, I. (2002). Liberty, London: Oxford.
6
Bohrani, M. (2005). Asas al-Nizam al-Siyasiah eind al-Imamiyah (1st ed.). Qom: Fadak publications.
7
Fadlallah, S. M. H. (1998). Tafsir min wahy al-Quran (Vol. 2). Beirut: Dar al-Melak-o-ltebaa publications.
8
Ibn al-Athir. (1996). The end in the strange talk and the end. Qom: Smaeilian publications.
9
Ibn Manzur. (1988). Lisān al-'Arab. Beirut: DarolJalil publications.
10
Javadi-Amoli, A. (2002). The Quran's Thematic Commentary: Society in the Quran. Qom: Esra publications.
11
Karami Hoveyzi, M. (1982). al-Tafsir Li-Kitab Allah al-Munir (1st ed., Vol. 6). Qom: Elmiye publications.
12
MirAhmadi, M. (2002). Liberation in the Islamic Political Philosophy. Qom: Bustane Ketab.
13
Modaresi, S. M. T. (1998). Tafsir Hedayat (1st ed.). Tehran: DarmohebiOlhoseyn.
14
Mohaqeq, M. B. (1985). Dāʼirat al-farāʼid dar farhang-i Quran. Tehran: Besat publications.
15
Mostafavi, H. (1996). al-Tahqiq fi Kalimat al-Quran. Tehran: Ministry of culture and Islamic guidance.
16
Motahari, M. (1999). Azadi-yi ma'nawi. Tehran: Sadra publications.
17
Motahari, M. (2000). Collection of Works. Tehran: Sadra publications.
18
Motahari, M. (2003). Motahari's notes (1st ed.). Tehran: Sadra publications.
19
Mousavi Zanjani, S. A. (1961). Freedom in the View of Islam. Qom: Shiite School Monthly.
20
Naeini Gharavi, M. H. (2007). In S. J. Vari (Ed.), Tanbih al-Ummah wa Tanzih al-Milla. Qom: Bustan Golestan publications.
21
Naghibzade, A. (2008). Introduction in political sociology. Tehran: Samt publications.
22
Qorshi, S. A. A. (1992). Qamus Quran. Tehran: Darul Kitab.
23
Ragheb Esfahani, H. (1991). Mufradat Alfaz al-Quran (1st ed.). Lebanon: Dar al-Shamye publishing companies.
24
Sadeqi Tehrani, M. (1986). al-Furqan fi Tafsir al-Quran (2nd ed., Vol. 26). Qom: Islamic culture publications.
25
Sayyid Quṭb. (1987). In the Shade of the Qur'an. Beirut: Dar Alsheragh publications.
26
SeyedBaqeri, S. K. (2015). Political power in view of Holy Quran. Tehran: Research center for Islamic culture and thought.
27
Shaykh Tusi. (2002). al-Tibyan Fi Tafsir al-Quran (3rd ed.). Beirut: Dar al-'Ara'yat al-Arabi publications.
28
Sobhani Tabrizi, J. (2004). Rasail wa Maqalat. Qom: Imam Sadiq publications.
29
Tabarsi, F. (1993). Majma‘ al-Bayan fi-Tafsir al-Quran (3rd ed.). Tehran: NaserKhosro publications.
30
Tabatabaei, S. M. (2002). al-Mizan fi Tafsir al-Quran. Qom: Esmaeilian publcation.
31
Tarihi, F. (1996). Majma' al-Bahrayn (3rd ed.). Tehran: Mortazavi bookstore.
32
Taylor, Ch. (1985). What's Wrong with Negative Liberty? Philosophy and the Human Sciences. London: Cambridge.
33
ORIGINAL_ARTICLE
Political Participation in Democratic Political Orders; a Comparison Between the New Caliphate, Constitutional, and Religious Democratic System
Political participation is seen as the backbone of a political state and an element ensuring the efficiency and reliability of a political system. Political participation varies according to every reading of political system, approach, contraction and expansion, as difference in the genre and scope of political participation in these systems is consistent with the principles and structure of that political order. This research investigates three genres of a democratic order used in Islamic nations'' namely new caliphate, constitutional monarchy, and religious democracy. Consistent with the queries about the political participation capacities of a religious democratic system, the paper, based on a descriptive, analytical, comparative, and critical method, maintains that political participation in this political order profits from a wider scope and capacity, plus the reliance on religious principles; and it also can ensure a desirable supervision of agents as well as the efficiency of the political system, in addition to providing a pervasive political participation between the elites and the masses. It can also be introduced as a political order, which is an alternative to democracy in the modern world.
https://jips.isca.ac.ir/article_66680_cd100e50790903d5b9df297900873e18.pdf
2019-03-01
47
72
10.22081/jips.2019.53559.1004
Political Participation
democracy
New Caliphate
Constitutional Monarchy
Religious Democracy
Political System
Seyed Sajjad
Izdehi
izdehi@iict.ac.ir
1
Associate Professor, Faculty of Political Science, Islamic culture and thought research institute, Qom, Iran
LEAD_AUTHOR
Holy Quran.
1
Nahj al-Balagha.
2
Islamic Republic of Iran. Cons.
3
Abd al-Raziq, A. (2000). Al-Islam va Usol Al-Hakam. Beirut: Institute for Research and Publishing.
4
Adamiat, F. (1976). The ideology of Iran's Constitutional Movement. Tehran: Payam.
5
Feirahi, D. (1996). The Fundamental of the Sunni’s political thoughts. Islamic Government, 1(2), pp. 121-150.
6
Group Author. (1924). the Treatise Al-Khalifa and the Sultanat al-Ama. (A. Gh. Sani Beck, Trans.). Cairo: Matba'at al-Hilal.
7
Hashemi, S. M. (1997). Nazarah Jadid fi Wilayat al-Faqih Velayat Men al-Usol al-Vazeh fi al-Fiqh. Al-Menhaj, 8, pp. 208-301.
8
Hosseinizadeh, S. M. A. (2010). Political Islam in Iran. Qom: Mofid University.
9
Izedehi, S. S. (2015). Religious democracy; a non-compound or compound category. Political Knowledge, 7(1), pp. 29-46.
10
Khamenei S. A. (2000). Speech in a meeting with the agents of the system. Retrieved from http://farsi.khamenei.ir/others-note?id=25353
11
Khamenei, S. A. (1999). Friday Prayer Speech. Retrieved from http://farsi.khamenei.ir/newspart-index?id=2955&nt=2&year=1378
12
Khamenei, S. A. (2001). Speech during the presidential election of Seyyed Muhammad Khatami, Retrieved from http://farsi.khamenei.ir/newspart-index?id=3076&nt=2&year=1380&tid=1046)
13
Khamenei, S. A. (2002). Speech in a meeting with the members of the Assembly of Experts Retrieved from http://www.magiran.com/npview.asp?ID=3133276
14
Khamenei, S.A. (1983). Friday Prayer Speech. Retrieved from http://farsi.khamenei.ir/others-note?id=25353)
15
Khomeini, R (1998). Wilayat al-Faqih. Tehran: Institute for the Publication of Imam Khomeini’s Works.
16
Khomeini, R. (1999). Sahifeh-ye Imam. Tehran: Institute for the Publication of Imam Khomeini’s Works.
17
Kowsarani, V. (1996). al-Dawlah wa al-Khalafah fi Al-Khitab al-Arabi, iban al-Sorah al-Kamaliah fi Turkia. Beirut: Dar al-Tali’a.
18
Lamoush, S. (1982). History of Turkey. (S. Nafisi, Trans.). Tehran: Sepehri.
19
Majlesi, M. B. (1984). Bihar al-Anwar. Beirut: Dar al-'Atrath Al-Arabi.
20
Maududi, A. (1985). Caliphate and Kingship. (Kh. A. Hamedi, Trans.). Tehran: Bayan Publication.
21
Maverdi, A. (1986). Al-ahkam al-Soltanieh. Qom: School of al-A’lamo al-Islami.
22
Naeini, M. (1999). Tanbi al-Ama va Tanziah Al-Malah (9th ed.). Tehran: Enteshar Publication Co.
23
Rashid Reza, M. (2013). Al-Khilafa aw al-Imama al-Uzma. Egypt: al-Jameat Publishing House.
24
Shahrestani, M. (1990). Al-Melal va al-Nahl. Beirut: Dar al-Marrafa.
25
Turkaman, M. (1983). Manifesto, writings, and newspapers of Sheikh Fazlollah Noori. Tehran: Rasa Cultural Service Institute.
26
Vincent, A. (1992). Theories of government. (H. Bashiriyeh, Trans.). Tehran: Ney Publication.
27
Zargarinejad, Gh. (1995). Constitutional Proceedings. Tehran: Kavir.
28
ORIGINAL_ARTICLE
The Status of Imagination in Avicenna’s Political Philosophy
Undoubtedly, Avicenna is one of the most outstanding intellectual and cultural characters in the Islamic civilization. Though the stand of Avicenna is somehow clear in areas such as metaphysics, natural sciences, logic and other disciplines, there is little consent regarding his political philosophy. The present study aims to observe his reflections on politics from a new perspective, i.e. studying Avicenna’s political thought in the context of his oriental (or eastern) philosophy. To do so, the paper demonstrated that instead of following Peripatetic philosophers who regard politics as a subcategory of practical wisdom, he intended to derive his political thought under the subjects of prophethood. This was the reason that the subjects such as speculation (Hads) and imagination in Avicenna’s political philosophy drew significant attention. Hence, we can say that in his extensive framework the political philosophy is converted from a rational-civic knowledge to a cosmic imagination-based wisdom. From this perspective, we can assume that not only he was the precursor of Sohravardi but also influenced a significant portion of Iranian intellectual history based on a unique system of wisdom.
https://jips.isca.ac.ir/article_66679_44d0be992932af30fca1d9dea1a12855.pdf
2019-03-01
73
89
10.22081/jips.2019.53558.1003
political philosophy
Iranian Philosophy
Imagination
Oriental Wisdom
Avicenna
Ahmad
Bostani
ahmad.bostani@khu.ac.ir
1
Assistant Professor, Faculty of Law and Political Sciences, Kharazmi University, Tehran, Iran
LEAD_AUTHOR
al-Jaberi, M. A. (1993). Ibn Sina va al-falsafah al-mashriqiyah. Beirut: Markaz Dirasat.
1
Ameri, A. (1989). al-I’lam Bi-Manaqib al-Islam. Tehran: University Publication Center.
2
Corbin, H (1991). Falsafeye Irani va Falsafeye Tatbiqi. (J. Tabatabaei, Trans.). Tehran: Tous.
3
Corbin, H. (1954). Avicenne et le récit visionnaire. Paris: Adrien-Maisonneuve.
4
Corbin, H. (1971). En Islam Iranien. Paris: Gallimard.
5
Farabi, A. N. (1996). In A. Boumolhem (Ed.) Kitab al-Siyasah al-Madaniyah. Beirut: Darelhilal.
6
Farabi, A. N. (2003). In A. Boumolhem (Ed.). Ara Ahl al-Madinah al-Fadhilah. Beirut: Darelhilal.
7
Galston, M. (1979). Realism and Idealism in Avicenna's Political Philosophy. The Review of Politics, 41(04), pp. 561- 577.
8
Gardet, L. (1951). La pensée religieuse d’'Avicenne. Paris: Vrin.
9
Ghazali, A. H. (1985). Tahafut al-Falasifa. (A. A. Halabi, Trans.). Tehran: Zavar.
10
Ibn Rushd (1965). In S. Donya (Ed.). Tahafut al-Ttahafut. Cairo: Darulmarif.
11
Ibn Sina (1982). In A. F. al-Ahwani (Ed.). Ta’liqat. Beirut: Dar al-Hayya Arabic Books.
12
Ibn Sina (1984a). In Sh. al-Najjar (Ed.). Mantiq al-Mashsriqiyin. Beirut.
13
Ibn Sina (1984b). In A. Qanawati (Ed.). Shifa: al-Ilahiyat. Qom: Grand Ayatollah al-Marashi al-Najafi publishing co.
14
Ibn Sina (1985). In A. Nourani (Ed.). al-Mabda' va al-Ma'ad. Tehran: Institute of Islamic Studies, McGill University.
15
Ibn Sina (1989). Tis’a Rasayil. Cairo: Dar al-Arab Lil-Bostani.
16
Ibn Sina (1990). Isharat va Tanbihat (vol. 1). (H. Malekshahi, Trans.). Tehran: Soroush publication.
17
Jambet, Ch. (1983). La logique des orientaux. Paris: Seuil.
18
Morris, J. W. (1992). The Philosopher-Prophet in Avicenna's Political Philosophy. In Ch. E. Butterworth (Ed.). The Political aspects of Islamic philosophy: Essays in Honor of Muhsin S. Mahdi, pp. 152-198.
19
Murad, A. A. (1999). Dowlat al-Shari’a. Beirut: Dar al-Tali’a publishing co.
20
Nalino, A. (1980). Muhavilat al-Muslimin Ijad Falsafah Sharqiyah. (A. R. Badawi, Trans.). Greek Heritage in Islamic Civilization. Kuwait: Wikalat publication.
21
Seyyed Rizvan. (1984). al-'ummah wal-jama'ah was-sultah. Beirut: Darol Ighra.
22
Sohravardi, Sh. (2002). In H. Corbin (Ed.). Musannafat. Tehran: Institute of Humanities and Cultural Studies,
23
Strauss, L. (1995). Philosophy and Law. New York: State University of New York Press.
24
Tabatabaei, S. J. (2005). Zavale Andisheye Siyasi Dar Iran. Tehran: Kavir publishing co.
25
Wasserstorm, S. (1999). Religion after Religion. Princeton: Princeton University Press.
26
Ziaei, H. (2006). Ma’refat Va Ishraq Dar Andisheye Sohravardi. (S. Nourbakhsh Trans.). Tehran: Farzanrouz publishing Co.
27
ORIGINAL_ARTICLE
Transcendental Theosophy and Political Science: An Introduction to the Possibility of Basing Political Sciences on the Concept of Transcendental Theosophy
Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for the sake of political science? If Philosophy is to be a basis for the guidance of political science, then how is it possible for transcendental theosophy to carry out this crucial task? The present paper aims to explore how political science uses transcendental theosophy’s doctrines. The claims that we cannot utilize transcendental theosophy’s doctrines directly in political science. However, transcendental theosophy can provide philosophical models of political Science. The way of exploring this claim is a documentary method with comparison and contrast. Its results can be utilized to specify how Political Science uses transcendental theosophy, Political Theorizing, and Philosophical Epistemology. The results can be used to specify the relations between knowledge and excellence as well as between theoretical wisdom and practical wisdom. It is useful on the structure of Knowledge in Humanities and the construction of Social Reality too. Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for the sake of political science? If Philosophy is to be a basis for the guidance of political science, then how is it possible for transcendental theosophy to carry out this crucial task? The present paper aims to explore how political science uses transcendental theosophy’s doctrines. The claims that we cannot utilize transcendental theosophy’s doctrines directly in political science. However, transcendental theosophy can provide philosophical models of political Science. The way of exploring this claim is a documentary method with comparison and contrast. Its results can be utilized to specify how Political Science uses transcendental theosophy, Political Theorizing, and Philosophical Epistemology. The results can be used to specify the relations between knowledge and excellence as well as between theoretical wisdom and practical wisdom. It is useful on the structure of Knowledge in Humanities and the construction of Social Reality too.
https://jips.isca.ac.ir/article_66678_e47a9ca7112dd5a1eb724e12244a3094.pdf
2019-03-01
90
109
10.22081/jips.2019.53544.1001
Political Science
Transcendental Theosophy
Philosophical Epistemology
Theorizing
practical wisdom
Structure of Knowledge in Humanities
Mohammad
Pezeshgi
pezeshgi@isca.ac.ir
1
Associate Professor, Faculty of Political Thought and Sciences, Islamic Sciences and Culture Academy
LEAD_AUTHOR
al-Iraqi, Z. (1993). Maqalat Alosoul (Vol. 1). Qom: Islamic Thought Center Publishing group.
1
al-Boroujerdi al-Najafi, M. T. (1985). Nahayat Alafkar (literally the end of thought): Taqrirat Abjas Aqa Zia-o-al-Din Iraqi. Qom: Islamic Publishing Group of the Holy Qom’s Scholars, vols. 1 and 2.
2
Alipour, M., & Hasani, S. H. (2011). Ijtehad Paradigm of religious Knowledge (PAD). Qom: Islamic Hawzeh and University Research center publishing group.
3
al-Naeini, M. H. (1989). Favaed Alosoul: Reports of Iraqi Lessons, Zia Aldin, Tahrir Muhammad Ali Kazemi Alkhorasani. Tehran: Scientific Printing Publishing Group.
4
Bashiriyeh, H. (2001). Political Knowledge Teaching: Fundamentals of Theoretical Political science. Tehran: Negah Moaser Publications.
5
Haeri Yazdi, M. (1982). Exploring practical wisdom. Tehran: Cultural research and study Institute.
6
Hasani, A. (2011). Political transcendental Theosophy. Tehran: Research center of Islamic culture and thought.
7
Hasani, H., & Mousavi, Hadi. (2016). The theory of credit concepts as social meta theory as Allameh Tabatabaei and Muhaqeq Iraqi put it. Islamic Knowledge, 3(2), pp. 101-135.
8
Hay, C. (2006). A critical Introduction to Political Analysis. (A. GolMuhammadi, Trans.). Tehran: Ney Publication.
9
Mesbah Yazdi, M. T. (1989a). Hikmah (knowledge) Teaching. Tehran: Islamic Promotion Organization Publishing group.
10
Mesbah Yazdi, M. T. (1989b). The society and History from Quranic viewpoint. Tehran: Publishing center of Islamic Promotion Organization.
11
Mesbah Yazdi, M. T. (2014). Comment on Hikmah (knowledge). Qom: Imam Khomeini research and teaching institute.
12
Oboudiat, A. (2013). An introduction to Sadra Knowledge system: Ontology and epistemology (Vol. 1). Tehran: SAMT Publishing group and Imam Khomeini Research and Teaching Center.
13
Ritzer, G., & Goodman, D. J. (2011). Modern Sociology theory. (Kh. Mirzaei., & A. Lotfizadeh, Trans.). Tehran: Jame’e Shenasan publishing group.
14
Tabatabaei, M. H. (2006). Principles of Philosophy and realism Methodology (10th ed., Vols. 2, 4). Tehran: Sadra Publishing Group.
15
ORIGINAL_ARTICLE
The expediency of kingdom in Iranian political Thought
The concept of expediency is an important and common concept in the history of political thought. Viewing the political legacy remained from ancient Iran and drawing an analogy of which with the literary works remained from the Islamic era, one can perceive that “expediency of the kingdom” is a central concept in the Iranian political thought. Also in the Islamic era and by translation of Iranian works, this concept was reflected in Siyasatnama which resulted in expediency-based politics. Given the history of Iranian political thought, the present article investigates the place and the role of this concept by giving an account of it. The results of the study indicate that in Iranian thought, expediency of the kingdom is not an abstract concept and can be applied to anything that has contributed to the development of the kingdom, spreading of knowledge, increasing the power and credibility and stability of the state.
https://jips.isca.ac.ir/article_66677_3875c9b883881f8e6f13e02eee6f38e0.pdf
2019-03-01
110
132
10.22081/jips.2019.53557.1002
Iran
Political thought
Kingdom
Expediency
Seyyed Ali
MirMousavi
mirmoosavi@mofidu.ac.ir
1
Associate Professor, Facultyof political science, Mofid University, Qom, Iran
LEAD_AUTHOR
Aristotle (2015). Politics (7th ed). Tehran: Pocket Bookstore Co.
1
Bukhari, M. (1991). Bidpaye Stories (2nd ed.). Tehran: Kharazmi.
2
Ibn al-Muqaffa, A. (1989). Works by Ibn al-Muqaffa. Beirut: Dar al-Kotabal-elmieh.
3
Ibn Khaldun (1988). al-mobtada wa alkhabar Fi Tarikh al-Arab wa Al-Barbar wa Man Asarahom men Zawi sha’n al-akbar (2nd ed.). Beirut: Dar Al-Fekr.
4
MahmoodiZadeh Dehbarezi, M. R. (2017). Ayat Shahriari in Ghazan Zarathustra. Qom: University of Mofid.
5
Mojtabaei, F. (1974). The beautiful city of Plato and the ideal kingdom in Ancient Iran. Tehran: Ancient Iranian Culture Society
6
Nizam al-Mulk Tusi, A. A. H. (1961). In H. Darke (Ed.), Siyar al-mulûk. Tehran: Bongāh-e tarjoma wa našr-e ketāb.
7
Rezaei Rad, M. (2011). The Foundations of Political Thought in Mazda Mojahedin (Political Thought in Iran before Islam). Tehran: Tarheh-No.
8
Tafazzoli, A. (1985). Menog-i Khrad. Tehran: Toos.
9
Tansar, H. (1976). In M. Minavi (Ed.). Letter of Tansar (2nd ed.). Tehran: Kharazmi.
10
ORIGINAL_ARTICLE
Iranian-Islamic Pattern of Justice in the Politics
The category of justice and fair governance is one of the crucial issues in the history of thought and political philosophy. The point is important in Iranian-Islamic thought as well. The present paper has raised the question of what the founding principles of fair governance are through the normative and Life-World theory. We can discuss the existence of an Iranian-Islamic justice pattern within the framework of Life-World culture in the shadow of contemporary era necessities. In an address to this hypothesis, the author has argued that, by forming a combination of the world life, Iranian and Islamic dimension, and one can either correct the problems of governance or present a broader idea of that, defined on three axes. The pattern in question owes three historical-theoretical components: Iranshahri political thought and justice, justice in Imam Ali's outlook, and Imam Khomeini's justice-seeking theory realized in the context of the Islamic Revolution discourse that acts as a roadmap in a turbulent world and satisfies the justice seekers in the Islamic Awakening. This article has been written in a descriptive-analytical method within the normative critical theory framework.
https://jips.isca.ac.ir/article_66681_dcdbfced781046b965aa48e7f5cf1e03.pdf
2019-03-01
133
152
10.22081/jips.2019.53560.1005
Justice
Iranian-Islamic Pattern
Imam Ali (PBUH)
Iranshahri political thought
Imam Khomeini (PBUH)
Mohammad Taqi
Ghezelsofla
m.ghezel@umz.ac.ir
1
Associate Professor, Department of Law and Politicel Science, University of Mazandaran, Mazandaran, Iran
LEAD_AUTHOR
Sophia
Farokhi
sophia.farokhi@gmail.com
2
Ph.D. in Political Science, University of Yasuj, Yasuj, Iran
AUTHOR
Nahj al-Balagha.
1
Delacampagne, Ch. (2003). Political Philosophy in Contemporary World. Tehran: Hermes Publication.
2
Falsafi, H. (2011). Perpetual Peace and Rule of Law. Tehran: Farhang-e-No Publication.
3
Gandhi, L. (2012). Post-colonial Theory. (H. K. Soltani, Trans.). Tehran: Center for Cultural and Social Studies.
4
Höffe, O. (2004). Philosophical Interpretations of Justice. (A. Tabari, Trans.). Tehran: Akhtaran.
5
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