نوع مقاله : مقاله پژوهشی

نویسندگان

• محمدتقی سبحانی ¹
• مهدی امامی ²
• علیرضا کوثرنیا ³

¹ استادیار، پژوهشکده فلسفه و کلام، پژوهشگاه علوم و فرهنگ اسلامی، قم، ایران

² دکتری، فلسفه علوم اجتماعی، دانشگاه باقرالعلوم(ع)، قم، ایران.

³ کارشناسی ارشد، فلسفه علوم اجتماعی، دانشکده علوم اجتماعی، دانشگاه تهران، تهران، ایران.

چکیده

این پژوهش با تحلیل قرآنی حکمرانی انسان‌پایه، به بازخوانی الگوی قرآنی در برابر انگاره‌های مدرن حکمرانی می‌پردازد. مسئلۀ اصلی، تبیین الگویی است که برخلاف دولت هابزی و ساختارهای بوروکراتیک مدرن، نسبت حقیقی انسان با حیات اقتصادی، خانوادگی و اجتماعی را حفظ می‌کند. تلقّی خلافتی از امامت و قرائت مدرن از ولایت فقیه در چارچوب دولت متمرکز، انسان را از فاعل کنش‌گر به ابزاری منفعل فروکاسته و کرامت و اراده‌ورزی او را سلب می‌کند. پژوهش با روش تحلیلی- اسنادی و بر پایه استخراج دستگاه معنایی قرآن، مفاهیم بنیادینی چون کرامت، امانت، اراده‌ورزی، خلافت، امت واحده، بعثت برای قیام بالقسط، نفی اکراه و محوریت انتخاب را به‌مثابۀ ارکان الگوی انسان‌پایه تبیین می‌نماید. این پژوهش بر ضرورت صورت‌بندی الگوی بومی و الهیاتی حکمرانی در مواجهه با پارادایم‌های مدرن تأکید دارد تا از موضعی مستقل و انتقادی، چارچوب نظری بدیلی بر پایه مرجعیت علمی قرآن عرضه کند. یافته‌ها نشان می‌دهد که حکمرانی انسان‌پایه، الگویی سه‌سویه «برای انسان»، «با انسان» و «به‌خاطر انسان» است که بر مبانی چهارگانۀ الهیاتی تقدم ارزش‌های انسانی، نگاه غایی به وجود انسان، اولویت رشد و قسط و کنش‌گری در تغییر سرنوشت استوار است؛ الگویی که با تأکید بر هدایت وجودی و فطرت الهی، بدیلی منسجم در برابر انسان‌گرایی مدرن ارائه می‌دهد.

کلیدواژه‌ها

• حکمرانی انسان پایه
• الگوی حکمرانی
• الهیات حکمرانی
• قرآن کریم
• حکمرانی مدرن

عنوان مقاله [English]

The Nature of Human-Centered Governance and Its Characteristics from the Perspective of the Quran in Encountering Modern Governance Paradigms

نویسندگان [English]

• Mohammad Taghi Sobhani ¹
• Mahdi Emami ²
• Alireza Kowsarnia ³

¹ Assistant Professor, Research Institute of Philosophy and Theology, Islamic Sciences and Culture Academy, Qom, Iran

² Ph.D., Philosophy of Social Sciences, Baqir al-Olum University, Qom, Iran.

³ Master's Student, Philosophy of Social Sciences, Faculty of Social Sciences, University of Tehran, Tehran, Iran

چکیده [English]

Governance in the contemporary world is one of the most fundamental concepts in the field of political science, management, and social studies, and diverse models of it have been posited in the form of the modern state, centralized bureaucracy, good governance, and other prevalent formulations. Nevertheless, many of these models, in their theoretical foundation, define the human being not as a creature possessing intrinsic dignity (karāmah), will, and the capacity for transcendence, but rather as an element within the mechanism of power, management, and control. The current research has also commenced from this very problem and has endeavored to demonstrate that in modern models, particularly within the framework of the Hobbesian state and bureaucratic structures, the human being is reduced from an active agent to a passive instrument, and his true relationship with economic, familial, and social life becomes disrupted. Based on the formulation of this article, even certain centralized readings of power in the religious world, when reread in the format of the modern state, might reproduce this very reductionism and distance the human being from his authentic position. Therefore, the fundamental problem of the article is finding a model of governance that, while avoiding the reduction of the human being to a subject of administration and control, can preserve his genuine position within the context of social, political, and moral life, and present a conceptual and theological alternative vis-à-vis modern paradigms. The main objective of the article is the rereading and formulation of a Quranic model of human-centered governance vis-à-vis modern models of governance. This research has endeavored, by relying upon the scientific authority of the Quran, to present a theoretical framework for governance whose subject, ultimate end (ghāyah), and mechanisms are organized not around the structure of power or merely the provision of interests, but rather around the "Quranic human being". This objective, on the one hand, is directed at critiquing prevalent modern models, and on the other hand, is an effort to extract and compile an alternative model of governance wherein the human being is recognized as a creature endowed with dignity (karāmah), divine trust (amānah), volition, the possibility of choice, and the ability to participate in constructing his own destiny. In other words, the article seeks to elevate governance beyond the level of an administrative system or a mechanism of political management, and transform it into a constellation of guidance, growth, equity (qisṭ), and the actualization of human potentials. Within this framework, the Quran is perceived not merely as a moral source for reforming the behavior of rulers, but as the origin of an independent theory regarding governance. The pivotal question or problem of the article is what human-centered governance is from the perspective of the Quran, and what characteristics it possesses that distinguish it from modern models of governance.
At the heart of this question, several subsidiary problems are also posed: first, what relationship is established between the human being, power, and the system of governance in the logic of the Quran; second, how can a model of governance be designed that does not render the human being an instrument of power, but rather considers him an active agent and a role-player; third, what kind of epistemic and normative alternative does this model present in encountering modern paradigms. The article also raises the concern that if religious and seminary (ḥawzawī) thought does not enter the arena of the knowledge of governance in a timely manner, the concepts and language of this field will be completely placed at the disposal of secular and modern formulations, and any subsequent effort to append religious expressions to them will practically be digested within that same modern logic. Hence, the issue is not merely describing an ideal model, but defending the possibility and necessity of religious theorization in the domain of governance. The research method has been analytical-documentary and is founded upon extracting the semantic system of the Quran. This research, with a conceptual and text-centered approach, has approached the fundamental concepts in the Quran that are linked with the position of the human being, his relationship with God, society, and history, as well as the mechanism of guiding and regulating collective life. Instead of field, statistical, or purely descriptive methods, this research endeavors to arrive at a theoretical model of governance through the internal analysis of Quranic concepts and examining the relations among them. This method enables the researcher to construct a coherent semantic network from concepts such as dignity (karāmah), divine trust (amānah), volition, vicegerency (khilāfah), the unified community (ummah wāḥidah), the prophetic mission for rising with equity (biʿthah for qiyām bi-al-qisṭ), the negation of coercion, and the centrality of choice, and to formulate the model of human-centered governance on that basis. In fact, this research goes beyond the level of scattered citation of verses and attempts to extract a conceptual system from the Quran that possesses the capacity for theorization in the domain of governance. The results indicate that human-centered governance in the logic of the Quran is a trilateral model: for the human being, with the human being, and because of the human being. Being "for the human being" means that governance must be in the service of the transcendence and true good of the human being, not in the service of reproducing power, bureaucracy, or reduced interests. Being "with the human being" denotes that the human being in the Quranic logic is not merely the addressee of the rulers' decisions, but rather an active partner in decision-
making, management, and social change; as based on the article's citation of verses such as "And consult them in the matter" (wa shāwirhum fī al-amr) and "Indeed, Allah will not change the condition of a people until they change what is in themselves" (inn Allāha lā yughayyiru mā bi-qawmin ḥattā yughayyirū mā bi-anfusihim), social change and reform are not possible without the conscious and volitional presence of the human being. Being "because of the human being" also means that all decisions and mechanisms of governance must ultimately culminate in the preservation of human dignity, his growth, and his existential elevation. In addition to this, the results demonstrate that this model is founded upon four theological foundations: the precedence of human values, the teleological view of human existence, the priority of growth and equity (qisṭ), and the agency of the human being in changing destiny. On this very basis, concepts such as dignity (karāmah), divine trust (amānah), volition, vicegerency (khilāfah), the unified community (ummah wāḥidah), rising with equity (qiyām bi-al-qisṭ), the negation of coercion, and the centrality of choice constitute the conceptual pillars of this theory. The fundamental difference of this model with modern models lies in the fact that modern models—when they speak of participation, rights, or welfare—ultimately reduce the human being to the level of material interests and functions, whereas Quranic governance emphasizes the precedence of human values and the existential guidance of the human being. In sum, human-centered governance from the perspective of the Quran is not merely a religious version of modern humanism; rather, it is an independent, theological, and coherent model of governance that is founded upon the divine primordial nature (fiṭrah), existential guidance, the intrinsic dignity of the human being, and his active role in constructing individual and collective destiny. This model presents a profound and distinct alternative vis-à-vis the Hobbesian state, modern bureaucracy, and other formulations that render the human being a subject of control and administration; an alternative wherein the human being is not an instrument, but the axis and ultimate end (ghāyah) of governance. From this perspective, optimal Quranic governance must simultaneously be the preserver of the human being's dignity and responsible freedom, provide the ground for equity (qisṭ) and growth, and be realized with the active participation of human beings. Therefore, if an Islamic and Quranic theory regarding governance is to be formed, it must transcend the level of formal adaptation from modern models, and construct an indigenous, authentic, and human-centered model upon the foundation of the semantic system of the Quran.

کلیدواژه‌ها [English]

• Human-Centered Governance
• Governance Model
• Theology of Governance
• The Noble Quran
• Modern Governance