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The Teleological Virtue-Based Foundation of a Transcendent Model of Good Governance from the Perspective of the Noble Quran | ||
| Journal of Islamic Political Studies | ||
| مقالات آماده انتشار، پذیرفته شده، انتشار آنلاین از تاریخ 21 آبان 1405 | ||
| نوع مقاله: Original Article | ||
| شناسه دیجیتال (DOI): 10.22081/jips.2026.76441.1118 | ||
| نویسنده | ||
| Hemmat Badrabadi* | ||
| Medical science hormozgan | ||
| تاریخ دریافت: 06 آبان 1405، تاریخ بازنگری: 21 آبان 1405، تاریخ پذیرش: 21 آبان 1405 | ||
| چکیده | ||
| The present study aims to elucidate the teleological foundations of a transcendent model of good governance from the perspective of the Noble Quran. Its central research question is: What are the Quranic foundations of the virtue-oriented teleology of Islamic governance? This question was addressed through the methods of thematic exegesis and thematic analysis. To this end, Quranic verses were classified into three levels: origin, path, and ultimate end, and the Quranic implications for governance were derived. The findings indicate that the order of existence is founded on causality and teleology, and that every action has an agent and an end. God is both the efficient cause and the end in Himself. The ultimate end of creation is the “knowledge of God” and attainment of the “meeting with God” (liqāʾ Allāh), which are achieved through worship and servitude. This absolute and unlimited end is not confined to the worldly life but encompasses all of creation. Accordingly, the ultimate end of governance is to create the conditions for knowledge of God and for human beings to attain spiritual elevation and illumination. Intermediate ends include justice, security, welfare, responsible freedom, education and human development, and participation. Functional objectives are manifested in categories such as fulfilling trusts, justice, and establishing equity, among others. Thus, governance within this model is a divine trust that derives its legitimacy from God’s lordship and guidance, and whose responsibility rests with those authorized by Him. To achieve this end, the goals of governance must be designed and delineated in accordance with the framework of the Sharia, so as to ensure the simultaneous material and spiritual advancement of human The present study aims to elucidate the teleological foundations of a transcendent model of good governance from the perspective of the Noble Quran. Its central research question is: What are the Quranic foundations of the virtue-oriented teleology of Islamic governance? This question was addressed through the methods of thematic exegesis and thematic analysis. To this end, Quranic verses were classified into three levels: origin, path, and ultimate end, and the Quranic implications for governance were derived. The findings indicate that the order of existence is founded on causality and teleology, and that every action has an agent and an end. God is both the efficient cause and the end in Himself. The ultimate end of creation is the “knowledge of God” and attainment of the “meeting with God” (liqāʾ Allāh), which are achieved through worship and servitude. This absolute and unlimited end is not confined to the worldly life but encompasses all of creation. Accordingly, the ultimate end of governance is to create the conditions for knowledge of God and for human beings to attain spiritual elevation and illumination. Intermediate ends include justice, security, welfare, responsible freedom, education and human development, and participation. Functional objectives are manifested in categories such as fulfilling trusts, justice, and establishing equity, among others. Thus, governance within this model is a divine trust that derives its legitimacy from God’s lordship and guidance, and whose responsibility rests with those authorized by Him. To achieve this end, the goals of governance must be designed and delineated in accordance with the framework of the Sharia, so as to ensure the simultaneous material and spiritual advancement of human The present study aims to elucidate the teleological foundations of a transcendent model of good governance from the perspective of the Noble Quran. Its central research question is: What are the Quranic foundations of the virtue-oriented teleology of Islamic governance? This question was addressed through the methods of thematic exegesis and thematic analysis. To this end, Quranic verses were classified into three levels: origin, path, and ultimate end, and the Quranic implications for governance were derived. The findings indicate that the order of existence is founded on causality and teleology, and that every action has an agent and an end. God is both the efficient cause and the end in Himself. The ultimate end of creation is the “knowledge of God” and attainment of the “meeting with God” (liqāʾ Allāh), which are achieved through worship and servitude. This absolute and unlimited end is not confined to the worldly life but encompasses all of creation. Accordingly, the ultimate end of governance is to create the conditions for knowledge of God and for human beings to attain spiritual elevation and illumination. Intermediate ends include justice, security, welfare, responsible freedom, education and human development, and participation. Functional objectives are manifested in categories such as fulfilling trusts, justice, and establishing equity, among others. Thus, governance within this model is a divine trust that derives its legitimacy from God’s lordship and guidance, and whose responsibility rests with those authorized by Him. To achieve this end, the goals of governance must be designed and delineated in accordance with the framework of the Sharia, so as to ensure the simultaneous material and spiritual advancement of human | ||
| کلیدواژه‌ها | ||
| Good Governance؛ Virtue-Oriented Teleology؛ Ultimate End؛ Thematic Exegesis؛ the Noble Quran | ||
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