SIASATE MOTEALIE
Year:2013 | Volume:1 | Issue:2|Papers Count:7

The present paper is to study political justice according to the holly Quran which states that prophets' mission is to create justice by people. Political justice refers to balance, observation of law, and appropriate distribution of power among citizens; it is a value through which social affairs will be managed and citizen rights will be observed appropriately with respect to power. The holly Quran is book which has proposed strategies for building justice anywhere any time. These strategies entail prior principles such as concomitance of individual and social justice, fighting against oppression, and justice-seeking which have an influence on interpretations. On the basis of holly verses and the logic of divine words, political justice strategies can be sought for in concepts such as public responsibility and control, political cooperation and tutelage, ruling of the deserved ones, and consultation.

The holly Quran has venerated union and solidarity through different expressions and considered them as divine bliss. According to Quran, prophets' mission is to resolve disagreements and create solidarity in the society. The paper, after studying the concept of 'wahdah' [union] which has a spiritual burden, proposes factors strengthening political solidarity. Then the paper investigates on the barriers of union and considers' union and solidarity' as a strategy of Muslims. Thus, Muslims can have relationships with non-Muslims such as Jews and Christians merely through contracts which has no spiritual burden and is considered as tactic.

The present paper shows that al-Tusi proposed a new explanation of revelation in Islamic political philosophy and transferred reason-revelation relationships to more practical domains such law, law-making, and politics. The paper also focuses on the topic of parallel logics in his book Akhlaq-i-Naseri because al-Tusi compares al-Farabi, ibn Muskuyah, Avicenna, Asasiin. What makes Akhlaq-i-Naseri original is his division of wisdom into theoretical and practical, defining each of these, and proposing a branch of knowledge equivalent to wisdom which he calls 'fiqh'. The origin of these two types of knowledge is reason and revelation which is owned by the prophets and hakims. Out of the relationship among reason, practical wisdom and hakim, on the one hand, and revelation, prophet, and fiqh, on the other hand, arise the concepts of Siasah (politics) and Sharia (law). Al-Tusi in Akhlaq-i-Naseri explores in detail the nature and relationships between reason and revelation, civil wisdom and fiqh, hakim and prophet, Siasah and sharia.

Governmental jurisprudence is a belief in the capability of Islamic jurisprudence in managing the society and, considering the establishment of a government as the only way for the realization of sharia in personal and social domains. This approach is to present a new formulization of individual and state relationships. In the framework of governmental jurisprudence, there is an interactional relationship between individual and state to exert sharia; that is, individuals make the state and the state prepares the ground for the enforcement of sharia. In this way, individuals are responsible towards sharia, but due to the importance of religious precepts, this responsibility is performed in a more perfect way through the establishment of government. Thus both the individual and the state are responsible for enforcing sharia. This paper studies a part of the issue and concentrates only on the responsibilities of individuals with respect the realization of sharia, trying to analyze the issue within the framework of governmental jurisprudence and on the basis of Imam Khomeini's ideas.

This paper studies the relationship between ethics and politics on the basis of imaginal world transcendental philosophy. The imaginal world exists between the world of intelligible forms and the world of sensible forms and belongs to beings with material and spiritual dimensions. The theoretical explanation of imaginal world in transcendental philosophy can account for the duality of ethics and politics, reduction of ethics in secular societies, promotion of politics in Islam, empowerment of sharia and the interdependence between politics and ethics.

Political life in a religious society requires both rational and religious bases and detailed precepts regulating political behaviors within a political order. The first need is satisfied by political philosophy and the second by political jurisprudence. The political philosophy produced in the Islamic culture is responsible for the identity, survival, growth, and promotion of political life whereas political jurisprudence has a pivotal role in organizing political life on the basis of justice. The question arising is what the similarities between political philosophy and political jurisprudence are and how their necessity and differentiation in political and religious life can be elaborated. Although they have common foundations, they are very different in their subject matter, goal, method, and problems. The present paper studies these differences and similarities.

If we consider 10th century (Islamic Hijra) as the era of the intellectual and political revival to establish the conventional nation-state systems, 11th century is the time when that system finds clarity in all intellectual and socio-political areas. Thus, we see various mental and intellectual conflicts and differentiations, each of which claim an independent approach for managing live. However, the atmosphere of 12th century is centered on the search for moderate ways with an emphasis on pragmatism and moving away from previous conflicts.