چارچوب و مؤلفه‌های حق اعتراض سیاسی در مضامین قرآن کریم

‌ ∴ Introduction ∴ ‌
The right to political protest represents a key dimension of civil and political rights within the broader human rights discourse. As societies worldwide continue to acknowledge and defend the right of individuals to express dissent against governmental structures, the dynamic relationship between protest and governance becomes increasingly significant. In many jurisdictions, including the Islamic Republic of Iran, this right manifests in varying forms and intensities, prompting ongoing debate regarding its legal, religious, and ethical underpinnings.
     Within an Islamic context, the Noble Quran serves as the foundational source for doctrinal formulations, legislative principles, and moral guidelines. Its primary authority in shaping Islamic jurisprudence makes it essential to explore whether, and to what extent, Quranic themes address the right to political protest. Beyond shedding light on the religious legitimacy of protest, this line of inquiry examines the Quranic approach to regulating both the act of protesting and the response of those in power. Consequently, understanding the Quranic perspective may offer significant insights for Islamic legal frameworks and inform the design of human rights policies rooted in Quranic principles.
     This article seeks to identify the Quranic concepts related to the status, scope, and governance of political protest, reflecting on the conditions of protesters, examples of legitimate and illegitimate protests, and the corresponding governmental responsibilities. The study’s originality lies in its systematic and thematic analysis of the entire Quran regarding protest rights, moving beyond the fragmented or tangential discussions found in existing literature. 
‌ ∴ Research Question ∴ ‌
To clarify the Quranic stance on the right to political protest, the research centers on one primary question:
     What themes does the Noble Quran present regarding the right to political protest and its status?
     Additionally, two subsidiary questions guide the study’s detailed exploration:
     Does the Noble Quran recognize the right to political protest?
     What are the components and regulations for exercising the right to political protest in legitimate (divine) governments and in illegitimate (tyrannical) governments from a Quranic perspective?
     These questions collectively aim to illuminate how protest—defined here as a form of public engagement in political affairs—both emerges from and interacts with the fundamental tenets of Islam. 
‌ ∴ Research Hypothesis ∴ ‌
Although the present study does not seek to test hypotheses in the conventional empirical sense, it operates under the guiding premise that the Noble Quran, as an overarching source of Islamic jurisprudence, provides thematic guidance on political protest. Specifically, it is assumed that the Quran both acknowledges protest as a facet of civic and moral responsibility and stipulates parameters for its legitimate expression within an Islamic society. 
‌ ∴ Methodology & Framework, if Applicable ∴ ‌
This study employs a foundational, analytical research design, rooted in a thematic analysis of Quranic verses and complemented by reference to authoritative exegeses. The research process begins with a thorough review of specialized sources—such as scholarly works on the right to political protest and established Islamic jurisprudential texts—to delineate pertinent concepts. Having established an operational definition of political protest in this context, the study systematically examines the entirety of the Quran, identifying verses explicitly or implicitly tied to themes of dissent, criticism of authority, and societal participation in governance. 
‌ ∴ Results & Discussion ∴ ‌
Through a comprehensive thematic exegesis of Quranic verses, this study sought to identify the underlying principles that shape the right to political protest within an Islamic framework. Employing the stories of Saul [Talut] and Prophet Moses (peace be upon him) as illustrative narratives, the research elucidated how political protest emerges in contexts where authority figures, governance structures, or broader societal conditions necessitate critical evaluation and reform.
     One of the central findings suggests that the Quran not only acknowledges but also legitimizes the act of political protest under specific parameters. This recognition is premised on preserving social welfare and upholding justice, thus indicating that protest should be channeled through constructive, rather than destructive or violent, means. In particular, verses pertaining to Talut underscore how communal deliberation and questioning of leadership decisions can function as a corrective mechanism within society. Likewise, the account of Moses (peace be upon him) challenging Pharaoh’s tyrannical rule highlights the moral imperative to resist oppressive governance and emphasizes the significance of collective mobilization against injustice.
     From these narratives, clear distinctions emerge between protest in legitimate (divine) governments and protest in illegitimate (tyrannical) governments. In systems recognized as divine, protest serves as a collaborative process, aiming to refine and enhance governance through consultation and moral guidance. Conversely, in tyrannical settings, protest becomes a necessary tool for safeguarding fundamental rights and exposing illegitimate exercises of power. The discussion likewise reveals that the Quranic approach promotes a balance between safeguarding civic freedoms and maintaining social cohesion, underscoring principles such as respect for human dignity, nonviolence, and fostering communal unity. When properly situated within robust legal and moral frameworks, protest stands as a protective measure against corruption and a catalyst for social betterment. 
‌ ∴ Conclusion ∴ ‌
This research examined political protest as a form of both “negative” (oppositional) and “reformative” political action. By systematically analyzing Quranic verses through a thematic framework, the study demonstrates that the right to political protest is explicitly recognized, provided it aligns with ethical principles and societal welfare. Two pivotal Quranic narratives—the appointment of Saul [Talut] as ruler and the extensive account of Prophet Moses (peace be upon him) confronting Pharaoh—illuminate the boundaries, objectives, and ethical considerations of protest in varied political environments.
     In legitimate (divine) governments, protest is conceptualized as a mechanism for constructive dialogue and policy refinement, emphasizing community input and shared responsibility for governance. The Quran underscores that such protest should remain peaceful, guided by moral imperatives, and refrain from infringing on the rights of others. Conversely, in contexts characterized by illegitimate, tyrannical regimes, protest becomes not only a right but a moral necessity to challenge oppression and protect individual and collective rights. Here, the Quranic stance underscores that standing against injustice is integral to Islamic teachings, emphasizing both civil resistance and a commitment to the broader pursuit of justice.
     The applicability of these findings is particularly pertinent in jurisdictions where Islamic tenets, including the constitutionally enshrined Article 4 in the Islamic Republic of Iran, influence legal and political structures. Incorporating the Quranic framework into political and legal cultural development, citizenship education, and participatory governance offers viable pathways toward enhancing civic engagement and upholding human rights. Moreover, such an integration provides a criterion for evaluating existing policies and legal measures, facilitating an ongoing process of reform aimed at realizing the Quranic vision of social justice and ethical governance.