علوم سیاسی
سال:1390 | دوره:14 | شماره:56 |تعداد مقالات:11

Considering the capacities of multicultural communities (particularly Islamic multicultural communities) in divergence and tendency towards social and political crises, the present writing has analyzed and clarified the principles and instructions considering the conditions of multicultural communities referring to the political Islamic thought and philosophy utilizing which could provide the ground for social and political unity in these communities. On the basis of the definition presented around "unity" and "multicultural" in this article, it has been avoided from the statement of general instructions related to unity and it has been merely emphasized on the instructions leaving the most outcomes over the unity of multicultural community. Consequently, octal instructions are the comprehensive interpretation from "united nation", socialism and holism of instructions, Islamic pluralism, peace and coexistence, indulgence and conciliation, respect to differences, the principle of affection and avoidance of hostility, cooperation and interaction which are considered as the most significant instructions in Islamic political philosophy and thought whose consideration could be helpful in the settlement of the disputes arising from the multiculturalism of Islamic countries such as Afghanistan, Iraq and Lebanon.

During the long period of occultation, Shiite political jurisprudence has been consistently changed in the answer to the political and social questions by relying on its principles of decrees and in cooperation with various historical circumstances and it has been continuing in a dynamic manner. From the emergence of Safavid dynasty to the constitution, not only did the political and social occasions dominant in Iran’s community greatly change, but also modern political thoughts gradually came into the history of thought of Iran. The development of Shiite government and the possibility of interference of Shiite clergymen in the political affairs during this time as well as the entrance of constitutional thought from the west, provided the new conditions for the exit of Shiite jurisprudence according to the new social occasions and the development of new political image from the macro theory of patience and old expectation – which merely provided the possibility of political jurisprudence in the realm of private life of believers- and it created a new historical theory which could be interpreted as the theory of allowance for the establishment of half-legitimate government in the occultation era. This theory was focused on the establishment of political organization for the management of community which would be against the negative theory of the past merely stating the legitimate governor for the management of private affairs of believers. The present article explains the mechanism of this change relying on the strategy of the sociology of knowledge through a historical comparative method.

In this article, reviewing on the framework of modern pluralized culture in the western world, it would be referred to the challenges originated from "cultural pluralization" in the religious life of westerns such as "psychological conceptual secularization", "faith weakness", as well as the crisis of religious identity. Subsequently, comparing the cultural atmosphere of the west with the new status of the world of Islam in which the signs of cultural tendency towards the west could be obviously seen, it would be studied the possibility of the repetition of the same ecologic and identity challenges while different in a non-western atmosphere. Finally, referring to the various approaches in settling the western secular pluralization in the Muslim community and making Islamic developed unity (theistic right path), it would be emphasized on the necessity of Islamic pluralization (theistic path) as a substitute for the modern plural status of present time.

This article is to investigate the effect of the discourses of identity on the development or non-development of Islamic common foreign policy considering the efficient elements in the internal and external area of Islamic countries located in Middle East. Two fundamental elements in this framework would be the beliefs, values and pressures of extra-regional powers. It is believed that, the beliefs provide the required conceptual grounds for the development of identity whereas the identities originated out of values are not of converging function. It means that although the religious beliefs such as belief in God, Islam Prophet, Kiblah and common book could guide the Muslim countries of Middle East towards developing common foreign policy yet religious sects- the sects which are the discourses inside the Islamic discourse- prevent the development of Islamic common foreign policy. On the other hand, the west would effect positively and negatively on this process either while challenging all the Islamic community (like fighting against Islam) which would be of positive function in the development of Islamic common foreign policy or while making problem in providing cordial relationships among Muslim countries (like trial to manifest Iran and Shiites as Threat) which would be of negative function.

The present writing emphasizes on the importance of the position of religion in the international relationships which could be considered as an introduction to the achievement of a concise knowledge in the discussion related to the religion in the international relationships. The introductions include the statement of the way of excluding and foregrounding of religion from the international relationships, presentation of a clear and precise definition from both concepts, the characteristics of relationship between religion and international relationships as well as the hindrances of religious theorizing of international relationships which would be briefly investigated in this article. This article hypothesizes that before theorizing with regard to the function and the position of religion in the international relationships, it should be considered all its aspects for providing a religious (Islamic) theory. Since the main hypothesis of modern international relationships could be on the basis of secularism foundations, the comprehension of the relationship of religion and the international relationships depends on the recognition of the relationship of religion and secularism. To put the other way, through limiting the concepts of religion and the international relationships as well as grasping the relationship of religion and secularism, it could be obtained a clear framework to understand the relationship of religion and international relationships.