The beginning for the production of indigenous political knowledge; and the emergence of domination of imported political philosophy
In spite of all the abominations to the humanities in the Third World, today, this collective belief has reached its maturity, the human sciences are the driving force behind human collective life, and given the role of “the opposition of imported political science” to “political knowledge of the Qur’an” Has become one of the most fundamental concerns in the political philosophy of our time. It is enough to take a look at the state of political life in the Islamic countries in recent decades, so that the result of the domination of the humanities, and in particular of political science, with the non-religious principles of import, is to control the social and political life of citizens in matters such as legitimacy in the acquisition of power, the use of power and preservation It; the ends and objectives of the government and … To see In our country, of course, regardless of the products of this knowledge at the time of Pahlavi, it should be explained that during the formation and continuation of the Islamic political system, the most important scientific enmities with it, through infrastructure campaigns and the formation of the foundations of Islamic sovereignty, and responses that this system To the important issues of political philosophy (such as the supranational goals and ends of the state; the issue of political and social justice; the right or obligation of political participation and so on). Ultimately, the history of management of our Islamic society requires us to “transform the humanities”, including in politics.
The humanities in one sense consist of three categories of the propositions of “do’s and don’ts, beasts, and niches, and the niches and nons,” in which the fate of the first two groups depends on the kind of look at the third group, and all of this with the political commentary of the Holy Qur’an. It will be comprehensive, accredited and disciplined, and by producing the political knowledge of the Qur’an, a significant obstacle will arise in the direction of the domination.
Of course, in the past, we have also seen important scientific efforts to produce interpretive critique, and an overview of examples suggests that this interpretive tendency has emerged and emerged in response to the interventions of Western and Eastern political philosophies in defending the political life of Muslims and their instruments and recommendations. For example, we refer to two examples of Shahid Motahari’s commentary:
1. The right to freedom of opinion of citizens: One of the means of Western political philosophy is “the right to freedom of opinion of citizens.” In the interpretation of the first verses to the sixth verse, Shahid Motahari takes note of this issue and validates this theory. He explains that one of the first human rights is freedom of opinion, and this is a natural right, and oppression has been opposed to it, but the Quran says If the pagans have chosen such a belief, give them their deadline and if they do not accept them in certain conditions, eliminate them. The issue of conflict with this command poses this principle and the verse, “La Arakha Fideline,” and explains in a critique: It is said that man is respected for being human, so his will and his choice are also respectable, but Islam says that the need for human respect is not necessary. That his choice is also respectable, but the talents and human perfections (humanity) are respected. The same person may carry the greatest crimes to man. If I rise up against my trust and honesty (human dignity) and, like Machiavell, I am proud to be sincere and say that, basically, morality and humanity and honor and dignity are the strength of strong people against weakness, then the anti-human being is the criterion of honor and respect for human freedom. Which is on the path of humanity and should leave man in the path of humanity and must open for humanity and the rights of humanity, a chain of humankind that has deviated from the path of humanity by itself, if it may free itself, If not, at least he should be taken away from the way of others. (Collected Works, vol. 26, p. 353358)
2. The issue of the kind of look at the value and philosophy of power: Martyr Motahari, verses 15-26, also addresses the important issue of “power” as the main pillar of politics, and writes: Islamic theory, which (although some Christians say prophets are their only advice , And some like the materialists believe that everything is only in power) is that the principle of force and possession is not only sin, but virtue, and the thirteen years of the Mecca of the era of “Golva Les Gola Lina” and the period of advice, and in Medina, which the government formed And the war ended. Moses was also instructed to go to Pharaoh with preaching and consolation, and if he does not, fight it (see Quran, 11, p. 246260).