نوع مقاله : مقاله پژوهشی

نویسندگان

• احمد عزیزخانی ¹
• مهدی جلالوند ²

¹ استادیار گروه معارف دانشکده الهیات دانشگاه اصفهان، اصفهان، ایران

² استادیار گروه فلسفه و کلام اسلامی مجتمع آموزش عالی شهید محلاتی، قم، ایران

چکیده

فرایند مردمی‌سازی نظام‌های سیاسی در یک سده اخیر، یکی از مهمترین موضوعات در جهان اندیشه بوده است. به همین جهت اندیشمندان متعددی در پی تمهید فلسفی چنین نظمی در جوامع خود برآمده‌اند تا از این منظر پایه‌های مستحکمی جهت توسعه تفکر ضد استبدادی فراهم آورند. چنین کوششی اما در میان اندیشمندان مسلمان کمتر انجام شده و شاید تلاش‌های علامه طباطبایی یکی از معدود کارهای انجام شده در این راستا است. پژوهش پیش‌رو حول این پرسش سامان یافته که رویکرد فلسفی علامه طباطبایی چگونه به تمهیدات لازم برای توسعه تفکر ضد استبدادی می‌انجامد؟ هدف این پژوهش که با روش تحلیل محتوا و با رویکرد کیفی انجام شده، ارائه چارچوبی فلسفی برای توسعه فرایند مردم‌سالاری در جوامع اسلامی مبتنی بر آرای علامه طباطبایی است. داده‌های پژوهش بر این نکته تاکید دارد که فلسفه سیاسی علامه با تاکید بر مقوله اعتباریات، به مفهوم دولت تاسیسی انجامیده و از این گذرگاه به تمهید فلسفی نظم سیاسی ضد استبدادی در جوامع اسلامی نائل آمده است. 

کلیدواژه‌ها

• نظم سیاسی
• تفکر دموکراتیک
• علامه طباطبائی
• تمهیدات فلسفی

موضوعات

• علوم سیاسی

عنوان مقاله [English]

Philosophical Foundations of Anti-Authoritarian Political Order in the Thought of Allameh Tabataba'i

نویسندگان [English]

• Ahamad Azizkhani ¹
• Mahdi Jalalvand ²

¹ Assistant Professor, Department of Education, Faculty of Theology, University of Isfahan, Isfahan, Iran

² Assistant Professor, Department of Philosophy and Theology, Shahid Mahallati Higher Education Complex, Qom, Iran

چکیده [English]

Introduction
The establishment of democratic order in the West has relied on a robust theoretical and philosophical foundation that enabled the development and expansion of democratic thought. Thinkers such as Thomas Hobbes, John Locke, and Jean-Jacques Rousseau played a crucial role in this process by addressing key themes such as the contractual basis of government, freedom of speech and belief, and the principle of citizen consent. Through their work, they laid the theoretical and philosophical  foundations for democratic order in Western societies. Thomas Hobbes, emphasizing the constitutive nature of the state, argued that the state is formed when individuals collectively agree to transfer their right of representation to a single ruler or governing assembly. Similarly, Jean-Jacques Rousseau highlighted the constitutive nature of government and approached the issue from an anthropological perspective. He maintained that the only legitimate source of power and righteous governance lies in contracts based on the free consent of individuals. John Locke, for his part, asserted that all human beings possess equal legal power and authority, with no one inherently superior or subordinate to another. These Western political philosophers articulated the philosophical foundations of an anti-authoritarian political order and laid robust groundwork for democratic models—an endeavor that has received less attention from Muslim thinkers in Islamic societies. Allameh Tabataba'i stands out as one of the few Muslim scholars who seriously engaged with this issue, a point he explicitly acknowledged himself (Tabataba'i, 1983). In this respect, the present study sought to answer the following question: How do Allameh Tabataba'i’s philosophical ideas contribute to the establishment of an anti-authoritarian political order in Islamic societies?
Literature Review
In the article “The Function of Theory of Constructional Perceptions in Allameh Tabataba'i’s Socio-Political Thought,” Hasanifar (2017) examined Allameh Tabataba'i’s works in order to demonstrate that one of the functions of the theory of constructional perceptions is to articulate an ideal political system. It argues that the human inclination toward social life and its necessary conditions can be explained through the principle of mutual utilization and innate human nature (Fitrat). According to Hasanifar, Allameh regarded true democracy as a reflection of human nature’s adaptability in the face of essential societal changes and evolving social needs. The article also noted Allameh’s view that governance emerges from civil society or social dominion, presenting this as a philosophical perspective consistent with the sacred Islamic law and the Quran. While Hasanifar’s analysis briefly touches upon relevant themes, it fails to develop a coherent philosophical framework based on Allameh Tabataba'i’s thought that could underpin a democratic political order. Another relevant article is “Religious Democracy in Light of Allameh Tabataba'i’s Theory of Constructional Perceptions” (Yazdani-Moqaddam, 2009). This article recognizes certain paradoxes in Allameh’s views on democracy, yet attempts to explore the philosophical underpinnings of his thought. It argues that, from Allameh’s perspective, an Islamic government constitutes a religious–social system in which governance belongs to the community rather than to individuals. As these studies suggest, while Allameh Tabataba'i’s theory of constructional perceptions has been used to highlight the democratic aspects of religious governance, there has been no attempt to derive a democratic political order from his political philosophical. The literature thus lacks a systematic and independent study that traces Allameh Tabataba'i’s philosophical trajectory in relation to democratic political order.
Materials and Methods
This study employed a library research method for data collection. It relied on content analysis and qualitative methods for data analysis. First, the works of Allameh Tabataba'i were read and examined to collect the relevant data. The data was then categorized and prioritized to test the central hypothesis that Allameh Tabataba'i’s philosophical trajectory aligns with a human-cum-Islamic model of democratic order. The research process unfolded in three stages: 1) identifying and selecting relevant data from Allameh’s works, 2) categorizing and prioritizing the data to test the hypothesis, and 3) interpreting the data to define the contours of Allameh’s model of democratic order. Throughout the process, note-taking technique was employed to categorize and organize the information.
Results and Discussion
The analysis focused on the very theoretical framework Allameh Tabataba'i used to philosophically establish an anti-authoritarian political order. According to the findings, Allameh Tabataba'i emphasized innate human characteristics such as natural servitude, utilitarianism, and the pursuit of perfection. Building on his theory of constructional perceptions grounded in human nature, he arrived at the concept of the constitutive state as the cornerstone of democratic society. Allameh Tabataba'i categorized human perceptions into two types: real and constructional (or constructive). Constructional perceptions, unlike real ones, have no external referents and are human-made constructs developed to meet specific needs. From this perspective, human beings, driven by their innate and natural traits, seek to utilize others for personal benefit. However, because this trait is universal, no individual is willing to be subjugated unless others reciprocate. Thus, the concept of mutual utilization, rooted in a universal construct or contract, emerges from this innate drive. Human societies, therefore, are formed through collective agreements aimed at mutual benefit—what Tabataba'i refers to as the construct of utilization. This construct not only explains the democratic genesis of human societies but also works in tandem with other key constructs—such as cooperation, justice, dominion, and consultation—to ensure their democratic continuity and stability. The realism underpinning Allameh Tabataba'i’s philosophical thought, coupled with his commitment to improving the sociopolitical fabric of Islamic societies, contributed to the formulation of a democratic yet perfectionist framework. Despite being a theologian and eminent exegete, he addressed sociopolitical issues with courageous realism and a concern for justice, thereby laying the groundwork for an indigenous, anti-authoritarian model. It is therefore recommended that Allameh Tabataba'i’s intellectual project in democratizing politics be further explored as a basis for developing new models of democratic political order grounded in Islamic teachings and the indigenous culture. Such a model could significantly reinforce the pillars of the Islamic Republic as a democratic system. A second recommendation is for scholars engaged in sociopolitical research to critically re-examine the intellectual legacy of Muslim thinkers—drawing inspiration from Allameh Tabataba'i’s innovative contributions—in order to construct a model compatible with both indigenous and universal values.
Conclusion
Allameh Tabataba'i embarked on a distinct philosophical trajectory, beginning with the articulation of his anthropological foundations. From these foundations, he developed a theory on the formation of human societies, which ultimately led to the exploration of the possibility of a democratic political order. Much like the role of the constitutive state in the West in laying the foundation for democratic political models, Allameh Tabataba'i’s theoretical contributions hold the potential to produce comparable outcomes within Islamic contexts. Specifically, his innovative interpretations of constructs such as cooperation, justice, dominion, and consultation can significantly support the establishment of an anti-authoritarian society in Islamic communities.

کلیدواژه‌ها [English]

• Political Order
• Democratic Thought
• Allameh Tabataba'i
• Philosophical Foundations