Fitrah

The way we look at international institutions has always been one of the most controversial issues in the field of international relations, and after the Islamic Revolution, Iran's foreign policy took a new approach to international institutions. In addition, with the recent withdrawal of the United States from several international treaties, including the Iran nuclear deal (JCPOA) under Trump Administration the issue of international regimes and their effectiveness has gained new political and intellectual significance. The question of the present article is what are the determining factors in the formation of international regimes, their efficiency and permanence? The hypothesis is that the three factors of power, interests, and pride simultaneously play a role in the creation, efficiency, and permanence of regimes. This article examines three major approaches to the definition of international regimes, each of which emphasizes one of the factors of power, interests, and ideas, and concludes that one-factor explanations can not provide a deep understanding of the formation and functioning of regimes. Therefore assuming that difference between propositions of the studied approaches are does not necessarily mean that they are inconsistent, we Introduce a multivariate approach that goes beyond the mere integration of the perspectives under consideration, combining the three factors into a general analytical framework and Using Islamic thought, we have considered Fitrah along with the two stimuli of fear and profit as the third side of the triangle of fundamental stimuli in determining the behavior of international actors.

The present article seeks to investigate the theoretical foundations of human rights in Islamic thought.  It would briefly overview the foundations of human rights in international law as well. By reflecting on the epistemological, cosmological and anthropological foundations of human rights in Islamic thought we can reach a realistic view relating to human being and his/her identity thereby justify human rights. Divine rights include two collections of rights: statutory rights that are recognized for human beings in the Book and Sunnah and those rights that are originated from Fitrah and nature. From an Islamic point of view, there is no contrast between Divine rights and those originated from Fitrah. Using reason and the revelation, legal school of Islam is one of the most reliable and reasonable sources for clarifying Fitrah and natural rights. Basing human rights on dignity is logical when correlation between human being and dignity is referred to correlation between humanity and dignity. That being the case, potentiality of humanity leads to potentiality of dignity and the actuality of the former results in the actuality of the latter. All of the results of secular human rights are not necessarily in contradiction with Islamic views and there are cases in which, despite difference in foundations, similar results can be seen. Accordingly, most of the articles of UHRD can be confirmed by Muslims.