SIASATE MOTEALIE
Year:2013 | Volume:1 | Issue:1|Papers Count:7

In Slamic society the Qoran is most principal resource for policy making and appointment of policies. So tenets and society pervasive policies should produce of the Qoran and it uses for appointing public policies. Public policies should appoint in tension of produced policies if the Qoran. In this essay we search for producing political policies of the Qoran and divide and remark it with using of Dr. Mehdi Alvani pattern. So we divided policies in 3 parts: pervasive policies, guild policies, public policies.We divided the Qoran’s political policies in two parts: Qoran’s political pervasive policies and Qoran’s political guild policies and we explained them. Due to the Qoran considered general concepts, so public policies didn’t survey because public policies are different every society due to public and political situations. Therefore public policies should appoint in tension of public pervasive policies and guild policies.

Instrumental and undue use of the concept of ‘expediency’ [maslihah] in material schools of thought and in Sunnite jurisprudence resulted in distancing from the goals of religion. As a result, specifying the criteria for making use of the concept of expediency in Shiite jurisprudence and distinguishing it from other interpretations of this concept is of great importance. Three kinds of criteria can be distinguished here. On the one hand, the concept of expediency, in the sense of “including stable material and spiritual benefits”, collocates with elements such as ‘hikmah’ [wisdom] and prudence. On the other hand, there are general criteria such as “not disagreeing with shari’a and its goals” and “preference of the most important over the important”. However, since the question that what are the criteria for preferring one over the other still remains valid, one must resort to more specific criteria such “having knowledge of time and place”, “having prudence and multi-aspect perspective”, “purposiveness”, “priority of society over individual”, “expertness and consultation”, and “necessity of consulting with the ruler”.

the Imamites believe that religious verdicts are based on their expediencies and aftermaths. However, there are disagreements about the possibilities of understanding these expediencies and aftermaths among Imamite jurisprudents. Shiite ulema deny using textual evidence in giving a verdict and even some reject the certainty arrived at concerning the expediency and aftermath of a verdict to be used as evidence by a jurist before the verdict issued by the legislator. But what Imamite ulema agree on is the possibility of understanding the definitive conditions considered by the legislator, by jurist after the verdict being issued by the legislator. Concerning the scope of religious verdicts, Imamite jurists believe that both religious and governmental verdicts are considered as religious verdicts. Since all divine verdicts are subject to having possible good and evil aftermaths, governmental verdicts are no exceptions. The present paper considers recognition of expediency within governmental verdicts as two categories of implementing religious verdicts and issuing governmental verdicts to managing social, political, and economic affairs.

The concept of expediency, which has drawn the attention of Muslim intellectuals due to its theoretical and practical applications, is a principle used in relation with social management. Some writers, due to the emergence and development of this concept in Shiite political system, believe that the religious model of Shiite government is conventionalized because of the element of expediency. After analyzing different types of expediency (philosophical, theological, and jurisprudential), the paper evaluates the theoretical foundations and practical model of expediency in the Islamic Republic of Iran and shows how the concept developed in Shiite political Fiqh and could play a role in the government as a practical rule.

This paper is based on three questions:1. What are the social and epistemological factors of the emergence of the hybrid research and teaching centers of political science in the Howza ‘ilmiyya of Qom? 2. Which are the institutions and centers which distributed and probably produced political knowledge? 3. What are the capacities and limitations of each of these centers in the development and institutionalization of political knowledge in Howza ‘ilmiyya of Qom? The tentative hypothesis of the present paper is that political knowledge in Howza ‘ilmiyya of Qom is the result of the interaction and circumstances of the three factors Islamic texts, clerics (as interpreters), and socio-political circumstances. In other words, political knowledge in Howza ‘ilmiyya is formed in a triangle on top of which is religious texts, on one side is the clerics who present the questions of their time to the texts and ask for answers, and on the last side are the historical, social, and political circumstances which are influenced by needs and questions that are naturally different in different times. After the Islamic Revolution, a new situation arouse and the clerics, as its founder and caretaker, to conceptualize the political life of the believers on the basis of a religious outlook. This situation also resulted in the emergence and development of some branches of political knowledge and political studies in the intellectual atmosphere of Howza ‘ilmiyya of Qom.

The present paper is the first to deal with the two issues of history and the categorization of the study of Islamic political philosophy in the West. The first part of the paper deals with the emergence and historical development of the study of Western scholars on Islamic political philosophy and, in addition to giving an account of the life of these scholars, introduces the most important works written in the West about Islamic political philosophy. In the second part, the study of the Islamic political philosophy in the West is categorized into four approaches: historical, interpretive, critical, and descriptive. The above categorization is not based on time, but on the congruence of content. In addition, arriving at the above approach for categorization was not based on an deductive criterion, but on the inductive study of the works written about the Islamic political philosophy in the West.

Political thoughts in Islam are based specific and numerous, most important of which are the philosophical foundations. To explain them, the present paper studies the basic ideas about the existence, human being, and knowledge because accepting these ideas influences on political thought. In addition, the paper deals with socio-political circumstances and causes influencing on such philosophical and political ideas to explain how these political thoughts formed on the basis of such ideas. The maid part of this paper is to explain the philosophical foundations of political thought in the three schools of the prepateticism, illumination, and transcendent wisdom.