Lawful Policy

The concept and implications of political wisdom in the votes and the ideas of Farabi and Suhrawardi
The author of the article which you will read believes that Rationality is a behavior, a school or trend that is based on reason. The power of reason, one of the most fundamental abilities, is deposited in the human body and soul of the world. Political philosophy, As well as one of the most useful branches of philosophy in the world of yesterday and today is built on the vital force. But in the west material world and in the Islamic theistic world there are different and often opposing types of treatment toward the power of reason and rational behavior. Muslim philosophers in defining the wisdom and determining its extension, have considered revolution attitudes and the roots of god for wisdom. Here the thoughts and ideas of Farabi, Major Muslim philosopher, had significant gains for Islamic political philosophy. As specific comments of philosophy, illumination, the philosophical system of Suhrawardi had a significant impact on the life of Islamic philosophy. The author tries to draw coordinate Islamist political rationality, based on philosophical positions and views of the two Islamic philosophers about the role of revelation and Relationship with God Intact and sense. He also refers to the different attitude of these two Muslim philosophers.

Statement of the problem

Discussion of political rationality is among the important issues and pivotal in political philosophy, that its realization has always been the dreams of ancient political philosophers. Philosophers like Farabi and Suhrawardi, who in fact are representative of the philosophical schools peripatetic and illumination, had a particular interest in this debate.
Muhammad Abu Nasr Farabi (259- If a 339 AD) can be considered as the founder of Islamic political philosophy that in fact Islamic philosophy and even its peripatetic area is elaboration of his views and ideas. Also Suhrawardi (549- 587 AD) is one of the largest Muslim scholars which his illuminated wisdom had an important role in the evolution of Islamic Philosophy. But what this study wants to discover is decoding the status of political wisdom in the idea of the two Muslim thinkers. Rationality means Behavior School or propensity that is based on reason. Wisdom is power but Rationality is behavior and insight. It can be argued that Political philosophy based on rational considerations and look to the wisdom of the Farabi Created a new wave of Islamic debates. The difference between these two thinkers can be followed in this study. This issue seems important when some considers the main problem of Islamic philosophy the wisdom and revelation. So we can say that the outcome of this discussion (check the status of political wisdom in the idea of the two Muslim thinkers) is clear when revelation position, the priority of the Prophet and such issues comes beyond the determination of this issue. From here the differences and distinctions between the two are apparent. Therefore, this article is essentially a schema report and the outcome of issues that is related to political rationality in Islam in general and Political rationality specifically.

Research Question

How is the status of political rationality in the two representative peripatetic philosophy and illumination, the Farabi and Suhrawardi?

1. Concept of reason and rationality:

At the beginning of the discussion of the concept of reason and rationality it should be noted that most researchers believe there is a distinction between reason and rationality. There are many words in English terminology about reason. Discussion about intellect means wisdom or perception. Mind means memory. Reason means wisdom in fact pursues the cause of the issues from this angle. Wisdom is the term applies to the kind of intellect. As for the equivalent of rationality, rationality is used. We take our own terminology for mind and senses. For example, the reason is that sometimes we consider it as thinking. Other means we will consider is the conventional wisdom. It means that sometimes we regard the reason as common sense. Sometimes when we say the wisdom we mean obvious intelligence factors such as, the natural understanding and innate intuition. Sometimes, of course, in the Nicomachean Ethics and Aristotle explicitly it has been focused on this type of reason which is the reason that offers rational perception of right and wrong. So, if we want to pursue the reason in political debate, we determine the same sense of perception of right and wrong, and we follow the discussion from the same angle. In discussing the rationality there are the multiple meanings of rationality. Examples in the discussion of rationality are debate over the benefits and repel losses .so the discussion of utilitarianism arises. Sometimes rationality is utilitarianism. That means the person is looking for its own interests and prevention of the losses and potential losses.
Other meaning of rationality is the logical layout of actions for the victory over rival or enemy. Another means which is considered rationality is rational transition from the status quo to be the ideal situation. If we can have a logical transition from the status quo to be rational to the ideal situation this is a type of rationality.
Another reason that there should be consideration for it, is exact and outside positivist kind of traditional rationality. This means that if a tradition wants to have outside realization, we call it the objective rationality of tradition. Here we are trying to take further consideration to the third definition that is a reasonable transition from the existing situation to the desired position in the political debate not what is met in the foreign part. In this type of rationality, five very major levels should be considered:
1. Exact understanding of the problem
2. Identifying purposes
3. Understanding facilities
4. Identifying obstacles
5. recognizing solutions (Mehdi Omidi, political rationality)
It is said that the word wisdom in philosophy, has different meanings. Sometimes the reason means single creature and divine angel that in nature it is celibacy of materiality. It means an immaterial creature which its nature is immaterial and when it wants to do something there is no material need.
The second meaning of the reason that is used in philosophy means the rational faculty. it means the force that is perceiver and perceive general facts. This branch understands some cases of type "is" and "is not" In which that is called Theoretical reason. Or it understand should and shouldn’t that is practical wisdom. The practical reason and theoretical reason are not two independent reasons for human. But they are two functions of the reason. It means they are two types of operations. Another means is to be used for the reason in philosophy the product of rational faculty is said the intellect. Here three meanings are expressed.
Usually where reason is posed on the side of rationality the purpose of reason is rational faculty. It is the force that understands the overview. Perceived operations by reason has a process that in Islamic philosophy and epistemology since moving from the known to the unknown. It means the man with the help of the information is provided reveals the variable that having just dealt with it. He also can with the help of preparations Inferences, and reach a certain result. That is the operations and activities that can be done by reason.
It is important that information is in the hands of human and should lead to axioms. This means that if information is famous and accepted it does not have any credit. Regardless reputation of a proposition or Public acceptance and public statements not sufficient for intellectual activity from the philosophical point of view. It may be a famous proposition but it has no principle but if human information leads to axioms it is false and does not correspond with reality.
If human knowledge led to the first axioms Secondary axioms and ultimately lead to the first axioms, such operations philosophically are rational operations. Here gradually it becomes clear that what is meant by rationality? Rationality is in fact a fake source. Fake infinitive is wisdom. When wisdom enters the operations and reaches to conclusion, we interpret it to rationality. Rationality applied wisdom it means the performance of the mind and the conclusion reached, the reason is sentient force who understands the facts. It understands be and not be. The application of reason and rational use of power and how to use the rational faculty is Rationality. (Abdul Khosropanah, patterns of political rationality).From other points of view the wisdom has been examined from two angles. The first question is whether Reason is a branch with a special function or special function to another branch? Although most accepted the first option and said it is a branch with special function, but we see those that that accept the second. This group is some contemporary Muslim scholars, those who believe wisdom is deep Thought. To prove this claim this group cites verses from the Quran. The second question is what is the special duty of reason? Naturally this question to those in the previous question chose the second option then comes to the point that what is specie. However, compared to the performance or functional reason that we learn to reason al duty that is called wisdom. However, compared to the performance or functional reason that we call it reason divergent views emerged that we mention some of them at below.
The first orientation is the credibility, the sole, and complete rule of reason at relies on the rule: these views are expressed in the West that it will be remembered as the modern sense. However, with the interpretation that we mentioned, did not provide their views But they bloom the same goal in their mind. According to this view the wisdom has two operations. One of them is A total relies on facts to nature and the other one is social affairs and organizing social life. They believed that the reason has these two rules exclusively and completely.
The second trend is the validity of the non-exclusive and incomplete rule of reason at relies and Sovereignty: Based on this orientation, although the wisdom deals to discover and has the ability of organizing human life, but at the first this role is non-exclusive and next to it, Revelation exists as a source with two functions of discover and sentence and, second, it is incomplete, This means that even in many of its activities needs Data of revelation otherwise, the path is to nowhere.
The third trend, the place of non-exclusive credit for the reason in creating the change in life: This view is a postmodern view. They do not care for reason any discoveries, because they basically see accessing to facts as an inaccessible affair and second they do not define the role of the mind in the life based on progress in it, but speak about the role of reason as change and transformation, and third, they also do not see in the monopoly of wisdom the transformative role.
But in the definition of rationality must say that rationality is not a trend or school, like other methods and schools (such as Nazism, Marxism, etc.) that covers only specific range, But the definition of rationality due to differences in the concept of reason and its definition were the location of different views. On the other hand, since rationality has several descriptions in several issues, its meaning change due to its noun, rationality which is used to describe believes has one meaning and what is used for behavior has other meaning, as well as others (Ahmad Mablaghi, rational policy or political rationality).
Other comment about the meaning of reason and rationality is the rationality means behavior, school or trend that is based on reason. Reason is power but wisdom is insight and behavior. For example, such a religion is not rational, does not have rational; it means its Principles and Branches are not based on reason. Such a religion is rational, it means its Principles and Branches are based on reason. For example, mysticism does not accept rationality, is not rational, why? Because its Principles and Branches are not based on reason. If I tell you all this world is a fairy tale there is nothing else in the world but just one thing, It does not make sense and it does not fit with your wisdom unless you to get it by Revelation (Syed Yahya yasrebi, measure or capture of rationality).
Others also believe that Scholars distinguish between Aghlani (conceptual) and Oghalaei (rational), Reason and rational means after the initial perception of matters, gaining the Logical implications but Oghalaei (rational) is that thing which is not based reflections of the mind.
Wisdoms have some experiences in life that a part of these experiences is the origin of a particular perception in all the wise becomes wise to us. Now the origin of this common perception is experiences or common human nature and the likes of these. This perception is called intellectual perception, as our need of a President in the community. The main difference between the Aghlani (conceptual) thinking and Oghalaei (rational) thinking is that in Aghlani thinking, only possible options in every case are investigated and till all option are not explored fully; Reason cannot achieve the overall sentence. Therefore, all options are discussed here. But Oghalaei thinking, wises keep aside some options that are not synchronized with structure and human nature, however, these options can be considered in Aghlani thought but wises understand that in action people do not keep in mind these options as valid and , therefore, put the foundation based on certain options. We call this behavior which wise people accept and argue based on it, Oghalaei thinking. For example, wises certainly accept the need of a social life to a president and a boss. This rule is Oghalaei (rational), not Aghlani (conceptual). Because as much as the mind thinks it cannot conceptually prove this need Because there is still the option that individual citizens can make life and reason cannot reject this option totally. But wises with their experiences and seeing human life sentence that society must inevitably has a boss. The mind cannot understand it alone but wises do not pay attention to an option like individual life. Because this option is not serious to them so they sentence to necessitate of being a president in community. This sentence, including aspects and serious options is a rational decision, however the mind is not be able to attain to it by considering all available options (Gholam Reza Behroz lak, religious and political rationality).

2-The nature and concept of political rationality:

The most important thing that should be considered in the political rationality is the understanding of the foundations of discourse. Without understanding that basics, understanding the actors and their action is impossible. Therefore, understanding the fundamentals of any kind of discourse is necessary.
We need to have a political consciousness which is the condition of any political action. Political actors should properly understand exactly the place where they engage in political activities.
It can be a kind of discourse and have its own foundations. For example, the actors who are playing in the Islamic Republic, start playing in a discourse which disagree with another discourse or has some similarities with it. So one of the ways of political rationality is achievement of political consciousness.
The second point, Understanding the Basics of bit discourses are also important as today we are faced with two types of rationality, secular and religious. Religious rationality has two levels of outward and inward. The surface may have similarities with secular rationality but the content level has many differences with secular rationality.
Even it is possible that a political actor pays attention to some signs which are from appearance of the religion and fails to reach the core and content of religion by them. The result will be movement to the secular discourse, for example, if we summarize the concept of Pontificate to the pigeons of Temple or the White Horse or Mosque Jamkaran, This can pave the ground for the formation of secular discourse within the religious discourse; Therefore, one of the most important things that must be considered in the political rationality is paying attention to two aspects of the appearance and reality of religious rationality in political rationality. That is why our political philosophers tried to draw a Utopia. That governments redeploying them choose the right path and move in that direction. Utopia Farabi is an important example of this kind of depiction of Utopia.
Next point, that political rationality is proposed and discussed more among the political elites. Political wisdom among political elites means that political elites have always agreed on common principles and this is the fundamental principle in the conduct of any society; for supplying National interests should be have perseverance. It must effort for collective interests. So it cannot be expected political elite to ignore the collective interests or violate the basic principles within political discourse. It is a path that will lead us to the political rationality but at the same time it should be noted that politics is collective in nature and it is possible that out of the rational, politics take shape, because humans have feelings, emotions and subconscious attitudes that some Behaviors and certain sayings from them may be seen at the time of decision making. Therefore, there is also the possibility of irrational policy.
However, as has been said, political rationality can divide into people account, it means that based on people and their understanding of the needs and requirements of social life and it can be divided into the Strong and weak mind.
People in Islamic thought are divided into two categories: those who know the needs and interests of people completely and can be imam and the rest of them have not reached that far but their features are the follower. Imam Ali (as) in his letter to Uthman ibn Hanif said: “for every follower there is an Imam that follow him and learn from his knowledge”. Or in verse 71 of Surah Isra in the Qur'an we can see: “In the Day of Judgment people will be called with their Imam”. It shows a man is standing on top and leads the others, it means that People who understand the needs correctly and completely are qualified to lead others (Gholam Reza. Behroz. Lak, former).

3- Levels and bases of political rationality:

For Political rationality there are elements that are dealt here. Some argue that we must distinguish between rational politics and political rationality. Rational policy derived from reason and approved by it in the sense that its formation last from reason. But political rationality may provide a certain sense. We may consider rationality which is related to political and policy. We must separate these two concepts.
The first case, Rationality is related to other policy areas (for example related to the approach in the cultural field) since the decision making in the mentioned area take place in a way that remotes political risk or its negative impact from that area, that rationality is called political.
The second case: Areas of rationality (which is non-political) may have a negative reflection on politics, at this moment approach towards the region in a way that does not leave a negative impact on policy and makes no problem in politics, can be called political rationality.
In this case, the rationality relates to non- policy areas, but because aims to the policy, it is called political.
The third case is where the realm of rationality is politics.
Rationality in this case is adopting an approach which reflects negatively on those areas or other areas of non- policy. But rational policy relates to a place that surely content or approach or political institution-building come up. Political thought content that takes rational description covers four sections:
The first part: is the political system. We believe that revelation, provides the right political system and of course, the Reason must play its specific and sensitive role in this regard. Such a system is rational and this is an example of rational policy.
The second part: is a model of the political thought system. This model (which is in the form of the political system operated and realized) could be token from the reason. Man has experienced such models; naturally, each nation has chosen a system must include a model for it which is compatible with that system. Since we have taken political system from the revelation and Islam, (And of course with an emphasis on the role of reason, we should choose a compatible model with the system, Like Republic which is in a form that involves a parliamentary election. The rationality of the model of government; means selecting a model which is answerable in the one hand, and On the other hand it is consistent with rational political system.
The third part: is decision-making in politics and the approaching in this field. Naturally, a policy is rational that does not have a negative reflection on this area or other areas, but be effective in the direction of perfection and engagement. It is the same as the third case of political rationality.
The fourth part: is decision-making in politics. Intellectual decision-building is different from rational decision-making; the latter is affected by the first but each one is apart from each other. In this context, the wisdom means adopting a path that places the current of decision-making in the natural process, without tension, effective, realistic and free from non-public sources of error and slip. This is because that policy is not an individual matter and located in an effective place and followed the most excitement and action and reaction- making.
All of these four can be rational or not. We need both sorts (political rationality and rational policy) with their different types (Ahmad amount, previous).
As a result characteristic of political rationality are having a positive impact on national unity, having a constructive influence on Islamic unity and convergence, having no negative impact on religion and spread of the growth area and Religious rationality, organizing the order of society according to Islamic jurisprudence, Creating a feeling of happiness in this world and the Hereafter in the people, exalting and increasing the practice approach to religion, providing the synergy of religious faith and ...

4. Political rationality in the political philosophy of Islam:

In terms of political philosophy of Islam, The reason both in the office of epistemology and ontology has the utmost importance; it means it is considered as an original source of knowledge. This is concerned not only in Islamic issues but also primarily from the distant past, philosophy was followed entirely based on these two types of wisdoms. One of the major intellectual traditions or logos rituals, the same arguments that Socrates, Plato and Aristotle formed against the tradition of irrationality and logic anti Sophists; for example, Aristotle said that man more than anything else, is the reason. But he tried to consider the first motivation which is the expression of God, the same reason. Plato by presenting a theory like this, enhanced the reason’s place by linking it to the world like, and gave the wisdom the modes and aspects of the divine.
New Platonic (somebody who follows Plato) like Farabi and Avicenna who did not like this Avicenna’s approach that identified reason and the prime mover the same, came and raised the active intellect discussion, in the words of Thomas Aquinas that the active intellect is the same as storage of noumenon that the man at the highest levels of his intellectual connected to that tank. So New Platonic like Farabi and Avicenna also tried to enhance the status of reason and promote and infect it. In modern times, Kant reduced the status and reduced it from the supernatural realm and naturally in the status of the critique of Pure Reason is in the prosecution that this makes the reason global but Hegel was trying again to upgrade the reason to a higher level and connect with the world spirit but it could not promote modern rationality and send it beyond the surface of the world; Especially with the emergence of post-modernism, we see that not only related discussions of philosophical rationality that accepted causality as their focus And not only this post-modern, denies causality but essentially denies the totality and wants to use the methods of hermeneutics, for example, Rorty believes that the aim of hermeneutics is to find the means of the text, it means the relationship between sentences and words while Plato essentially believed that the article is a style of truth revealed and has reduced the spoken language to life-less writings and is merely constitutes of the basis of a false government. This shows that, in fact, the debate of rational discussion to what extent reduced and debates of totality are basically denied and are planned at very low levels.
This is in a way that in the Islamic political philosophy, rational discussion is lively and actively followed. Farabi considers reason in four levels; potential reason that forms the abstraction of existing materials. The actual reason, the same reason that after understanding the potential be one of them, it means be actually reasonable. Acquired reason or applied reason which understands all material and common senses and finds them as the basics of argument and active intellect, in fact, a supernatural agent, that dominates the world under the moon and as a repository intelligible, as the Aquinas has put it, man, or indeed a philosopher, can be associated with it.
This debate also is followed in Ebnsina’s debates. This type of rationality in Tusi’s thinking and till Suhrawardi and Mulla Sadra are also quite interesting topics and now that we are in fact dealing with students of Sadrian School again this high level of intellect was always regarded in Islamic political philosophy. Summary political rationality debate in Islam that rationalization of policy in Islamic political philosophy includes paying attention to goals of values and religion in political debates. This rationalization does not mean that Islam stands in the opposite direction with the reason and we are force to rationalizing while it means that the wisdom in Islamic political philosophy guides in the direction of high moral and religious values. So that this type of reasoning is consistent with various aspects of human existence and the various aspects of his life. The political wisdom in the West leads to the human one-dimensional look and reflects different fields of human life as the scattered islands.
Rationalization of politics in Islam is meant to prevent the tyranny of the rulers and the rampancy of those who, even in modern times to name the majority of the popular vote openly tyrannize. Rationalization of politics in Islam means that all the political elites move in the framework of legislation and avoid creating uproar and divisions between citizens.
Political rationality in Islam, calls for protection of the rights of all nations and responsibilities by those who, for whatever reason, have accepted responsibility for the management of society. Therefore, the claim that the rationalization of politics in Islam means legalization of it is significant in two respects. On the one hand, when reason is associated with religious orientation, it will be legal and on the other hand Implies that the rationalization of politics in Islam, is not seeking to merely assign Unchangeable and non-flexible rules as governor on the society.
So, based on this expression, the rational government in political philosophy of Islam, is a government that in addition to have the needed recognizing to solve the problems, is Committed and loyal to the moral and religious values till with the right movement, give in hand the management and organization of human life based on the values of excellence.

5- Political rationality in Farabi’s political philosophy:

All Farabi’s concerns were to summarize philosophy and religion in all matters. He wants to say both represent one truth and the source that the prophet and philosopher have received from it is one.
This source of nutrition knowledge of Prophet or philosopher includes Angel or active intellect. When philosopher arrives to the acquired intellect binds to the active intellect and gets the truth from there (votes from Aalmdynh Alfazlh, p. 125). When a man with two of his rational faculty which include theoretical and practical part and then the power of his imagination, connects with active intellect, this man is a person who is revealed to him...
The prophet’s relationship with the source of truth imparted through imagination, but the philosopher’s is through the wisdom.
Conclusion: all Farabi’s efforts and all the components of his thought and philosophy even civil philosophy and politics was to build the philosophy that Its origin, is the source of religion and as a conclusion in his view Philosophy and religion, like two limpid streams have been originated from a single source throughout the history. Here we can count on reasons that include:
- Hana Alfakhvry and Khalil Alger in the book of the history of philosophy in the Islamic world, vol. 2, p. 440 say: Shiite trends and Ismaili votes Had a profound effect in the minds of al-Farabi. Farabi has established his social system based on the great world (Alame Akbar) and the small world (Alame Asghar) and he believes for setting up the community the teacher’s existence who is the Imam is essential and this is one of Shia beliefs that Imam (AS) must be aware of the community.
There are lots of similarities between Farabi’s theory about the relationship between President of utopia with God by active Intellect and Khaje Nasir’s beliefs about the Imam (AS).
- Comparing Shiite Imams (AS) and Utopia’s president, p. 441, that:
Imam (AS) connected to the divine wisdom. He is who that uncover facts and by the blessing of interpretation knowledge e,in his view all sensory and unreal education is clear in the correct and intelligible format and revelation and that is why Imam is philosopher and the president of Utopia is a philosopher and also a prophet.

6-Political rationality in Suhrawardi’s political philosophy:

Suhrawardi has an important role in the Spiritual and intellectual life of Islam, especially its funeral.
It should be noted that Suhrawardi does not have the independent political works, but he were not overlooked from the policy in his multiple effects in the sense of moral improvement and community leadership and always was concerned about the well-being and achievement of justice in society. Hence by proving the necessity of collective human life refers to the mission of the prophets.
Suhrawardi believes the most knowledgeable person of society if he has theosophy, he will assume leadership of the community. It should also be said that he is trying to approach the supreme policy.
In the Suhrawardi’s view, there is not certainly Pole with divine Khalifa such as imams (AS) in the world and never the world is empty of such people.
If such people are not obvious, they will be covered. In his view there is a Esfahbod light in each human in the center of each breath which guides his activities and all human types are led by Gabriel that is called human deity and Suhrawardi knows it the same as Holy Spirit and also the task of bringing the divine revelation and count Gabriel as inspiring any knowledge. In addition to Gabriel who is the Protector of all humankind everyone has a guardian angel that is living in the world of angels.
According to Suhrawardi every spirit before landing to the body region, lived in the angels home that is why in this world he is constantly depressed and sad and is in search of his heavenly gifts and then he reaches bliss and become Happy to be united with it, and Go to his heavenly abode. The human face once again become united with the grace of his spiritual ally that is his real mind and cannot be relax and finish this confusion, unless he become unified with his protective heavenly angel that is his real Anayyt of person. Illumination way of Suhrawardi is not in contrast with mind. He says in addition to observations for illuminated wisdom, the fundamental reason is required.
The result is that a mystic without a theoretical thinking, is an imperfect and incomplete mystic such as a philosopher who is without mystical experience is a defective philosopher; the Spirit of philosophical thought is Sheikh Eshragh.

7-The political implications of rationality in political philosophy of al-Farabi and Suhrawardi:

Implications that are gained from the political rationality in the political philosophy of Islam, particularly and with regard to issues of Farabi and Suhrawardi are first, human reason is not sufficient to regulate political life. Islamic philosophers were to realizing this principle. The first sample is al-Farabi's argument. When Farabi wants to build up Utopia goes to its standard that have adequate knowledge to people’s real materials. Real human materials are devised in the world of wisdom. Anyone associated with the intellectual world that is connected to it and only the prophets are connected to the intellectual world. So the first boss is a person who is attached to the intellectual world. World sense is the single world. So the first head is the Prophet (peace be upon him).
The second approach is in the discussions of Ibn Sinai. He says if we want to get into the practical wisdom, we need guidance law. In fact, He says in the theoretical wisdom, only the wisdom affects in knowing the world but in Practical wisdom the law says Principles sentences and Reason starts to detail them. So here wisdom does not need the law. He in the book named Uyun al-Hikma, has argued this discussion.
The second principle is that the universe has a specific rule and human life is also a function of the legality. If God is the source of this law, the man should be subject to this rule, so we seen in Islamic thought the divine traditions. God In verse 43 of Surah Fater said: “you can never find in divine tradition any changes”. These traditions are not convertible and delivery. The requisite of this principle is that human in public life should force himself to obey this legitimacy.
The third principle in Islamic political thought is that our understanding of the Creator and creation is a kind of divinity centered. We believe that we have creator God, Lord of the worlds. The difference is that God in addition to be the creator is the Lord of the Worlds and based on it in addition to govern the individual person, he governs the social dimension of human life. While in the modern Christian thought, there is just a creator and assumed God. In this view, God is only the creator and does not pay any attention to nurture and divinity and global human lives are lost. Since there God is not the Lord.
The Fourth principle is looking to humans. Human beings are creatures who in this legitimacy the tendency to evil and goodness have been established in their existences. All things according to the Holy Quran, other than jinn and man are all glorified of God. "There is nothing but he says the praise with gratitude." (Verse 44 of Surah Al-Isra). But the men and jinn are creatures that can disobey legislation. Of course human development is in the world of particles that God has taken a pledge but one in his affairs has the authority that can go to the charity or evil.
The principle is that people go to the charity and escape from evils. That is why political life must be adjusted in a way to provide context to achieve this charity or welfare.
The fifth principle, the nature of political life of the man is the nature of guidance. Some say civil naturally, some say human social life is because he should behave in a rational way.
The cause of human’s life is that human live in the society because he lives in the society with a complete man and he will become successful by his guidance.
One of the implications of this principle is that the political structure should be based on the centrality of the Imam (AS) till Imam (as) by means of his knowledge and wisdom and adherence to God's law provides the context of the community’s welfare. (Behrooz. Lake, former).
As well as other requirements can be achieved in a manner that we can say the first is denial of human-centered. Although we believe human beings are at the highest level of reliability and authenticity among the creatures and in the course of his evolution, everything is created for him. And the second is activation of wisdom within revealed aides. Because we believe in going and getting close to God in the Hereafter, we do not agree that wisdom can recognize all the long, continuous, and leading way to the hereafter. But we need revelation to men, in order to be able to adjust the relationship between the world and the hereafter.