SIASATE MOTEALIE
Year:2014 | Volume:1 | Issue:3|Papers Count:7

Two groups of Muslim theologians have discussed about sovereignty [willayat] in details: mystics and philosophers thinking over theoretical mysticism and jurists and theologians approaching it from a jurisprudential-theological perspective. However, it seems that both groups have not paid attention to the Quranic view, as it deserves. Since the mystical and jurisprudential-theological conception of the Quranic concept of sovereignty may be a barrier to understanding the political conception of sovereignty in the holly Quran. The paper studies these two conceptions.

Assuming that Sadr-ol-Mote' allehin has a political philosophy and hence, a philosophy of history, two questions arise: What are the components and features of his political philosophy? How can the relationship between individual and society be explained on the basis of the concept substantial motion in his philosophy? After elaborating on factors influencing on social development and continuity, this paper deals with topics such as motion and time, substantial motion, factors influencing on society, individual and society, and the issue of happiness. Thus, Mullasadra’s view of transcendental wisdom is explained. Accordingly, it is emphasized that human being is born in the society, but s/he gradually distances from society, forms her/his individuality, and finally, goes back to society by free will. Thus, a society based on selection and faith is formed.

Since there two common conceptions of mysticism and politics, the question arising here is what kind of relationship exists between mysticism, referring to an intuitive approach to attain the truth through endeavor and effort, and politics, meaning obtaining power to run and manage society and government. There are three possible relationships: contradiction, overlap, or unity of mysticism and politics. The paper, after describing and analyzing the literature, evaluates each of the above approaches to arrive at the best one. It seems that the proponents of the contradiction and overhap approaches have confused sectarian Sufism with the pure Thaghalayn-based mysticism, deducing conclusions on the basis of such wrong presuppositions, whereas the mysticism based on a monotheistic worldview has no contradiction with the divine sharia and politics all of which can congruently be combined together to help us attain the truth and perfection.

Bigotry and dogmatism are as old as religions and human opinions. History of Islam and Islamic societies, too, witnessed this deviated movement from the beginning, though it had fluctuation in different periods. In the modern era, specifically, dogmatic movement tended to be stronger and deeper. The paper emphasizes on a type of dogmatism that has a Salafi view of religion and does not accept change and innovation based on principles. Imam Khomeini's movement opposes such dogmatisms. Thus, he explicitly and strongly fought against bigotry. After the Islamic revolution, his resistance against dogmatism was intensified and, especially during the last years of his life, in a historical message about clergies, he said, "the sufferings I sustained at the hand of this dogmatic group are much more than pressures and hardships from others".

The modern civilization is founded on philosophy. Thus, presenting political science in a philosophical-rational language in the Islamic civilization is an undeniable necessity. Introducing the rational political science in the Islamic civilization provides, in the international arena, the ground for comparative studies, on the one hand, and interdisciplinary researches, on the other hand. This documentary research, on the basis of an interpretive approach, tries to explain Muslims' understanding of political science and the way it was produced. The results may be used for political theorizations, historiography of political science, and philosophy of pholitical science in the Islamic civilization.

On the basis of Skinner's intentionalist hermeneutics, the present paper first briefly describes sociopolitical and intellectual conditions of shia according to political jurisprudence and then famous shia jurists in this era. The main focus of the paper is studying the political ideas of shia jurists in this era as represented in jurisprudential texts which were created in a pluralistic atmosphere resulting out of Ilkhanids’ government and relatively appropriate cultural environment suitable for putting forward different jurisprudential and political teachings including the shia ones.

Suhrawardi, Shaikh al-'Ishraq, emphasized much on ancient wisdom and the contribution of ancient scholars in understanding truth. On the one hand, he intended to combine Platonic and Zoroastrian wisdom, on the other hand, he sought to create a general, unitary, and eternal body of wisdom which enjoyed religious and Islamic teachings. Intuitive knowledge is at the center of Suhrawardi's thought. His theosophical wisdom is based on the two principles of reasoning and intuition. The main concern of this paper is studying the relationship between Suhrawardi's political thought and his philosophical foundations. Thus, Suhrawardi's political thought is coherent set of philosophical principles which, in the appropriate time, led to the production of a specific theory about government. The idea that a theologian philosopher equipped with reason and wisdom is an ideal ruler is the basis of the two-folded, humane-divine or Islamic-Illuminationist, theory which replaced the one-folded material-corporeal theory.