چارچوب و مؤلفه‌های حق اعتراض سیاسی در مضامین قرآن کریم

‌ ∴ Introduction ∴ ‌
The right to political protest is a fundamental aspect of civil and political rights within the broader discourse on human rights. As societies globally continue to recognize and defend individuals' rights to dissent against governmental structures, the dynamic between protest and governance gains increasing importance. This right manifests in various forms and intensities across different jurisdictions, including the Islamic Republic of Iran, sparking ongoing debates about its legal, religious, and ethical foundations.
     In an Islamic context, the Holy Quran serves as the foundational source for doctrinal formulations, legislative principles, and moral guidelines. Its primary authority in shaping Islamic jurisprudence necessitates an exploration of whether and to what extent Quranic themes address the right to political protest. This inquiry not only sheds light on the religious legitimacy of protest but also examines the Quranic approach to regulating both the act of protesting and the responses of those in power. Understanding the Quranic perspective can provide significant insights for Islamic legal frameworks and inform the development of human rights policies rooted in Quranic principles.
     This article aims to identify Quranic concepts related to the status, scope, and governance of political protest. It reflects on the conditions of protesters, examples of legitimate and illegitimate protests, and the corresponding responsibilities of governments. The originality of this study lies in its systematic and thematic analysis of the entire Quran regarding protest rights, moving beyond the fragmented discussions often found in existing literature.

‌ ∴ Research Question ∴ ‌
To clarify the Quranic stance on the right to political protest, this research centers on one primary question:
     What themes does the Holy Quran present regarding the right to political protest and its status?
     Additionally, two subsidiary questions guide the study's detailed exploration:
     Does the Holy Quran recognize the right to political protest?
     What are the components and regulations for exercising the right to political protest in legitimate (divine) governments versus 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—emerges from and interacts with the fundamental tenets of Islam.

‌ ∴ Research Hypothesis ∴ ‌
While this study does not seek to test hypotheses in the conventional empirical sense, it operates under the guiding premise that the Holy Quran, as a primary source of Islamic jurisprudence, provides thematic guidance on political protest. Specifically, it is assumed that the Quran acknowledges protest as a 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, grounded in thematic analysis of Quranic verses and complemented by references 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. After establishing an operational definition of political protest in this context, the study systematically examines the entirety of the Quran, identifying verses explicitly or implicitly related to themes of dissent, criticism of authority, and societal participation in governance.
 
‌ ∴ Results & Discussion ∴ ‌
Through a comprehensive thematic exegesis of Quranic verses, this study identifies the underlying principles shaping the right to political protest within an Islamic framework. Utilizing the narratives of Saul [Talut] and Prophet Moses (peace be upon him) as illustrative examples, the research reveals how political protest arises in contexts where authority figures, governance structures, or broader societal conditions necessitate critical evaluation and reform.
     One central finding indicates that the Quran not only acknowledges but also legitimizes the act of political protest under specific parameters. This recognition is based on the preservation of social welfare and the pursuit of justice, suggesting that protest should be channeled through constructive means rather than destructive or violent actions. In particular, verses related to Talut emphasize how communal deliberation and questioning leadership decisions can serve as a corrective mechanism within society. Similarly, the account of Moses (peace be upon him) confronting Pharaoh’s tyranny underscores the moral imperative to resist oppressive governance and highlights the significance of collective mobilization against injustice.
     From these narratives, clear distinctions emerge between protest in legitimate (divine) governments and in illegitimate (tyrannical) governments. In systems deemed divine, protest functions as a collaborative process aimed at refining governance through consultation and moral guidance. Conversely, in tyrannical contexts, protest becomes a necessary tool for safeguarding fundamental rights and exposing illegitimate power. The discussion reveals that the Quranic approach advocates a balance between protecting civic freedoms and maintaining social cohesion, emphasizing principles such as respect for human dignity, nonviolence, and fostering communal unity. When situated within robust legal and moral frameworks, protest acts as a safeguard against corruption and a catalyst for social improvement.

‌ ∴ Conclusion ∴ ‌
This research examines political protest as both “negative” (oppositional) and “reformative” political action. By systematically analyzing Quranic verses through a thematic lens, 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 diverse 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 avoid infringing on others' rights. In contrast, 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. The Quranic stance emphasizes that standing against injustice is integral to Islamic teachings, advocating for both civil resistance and a commitment to the broader pursuit of justice.
     The applicability of these findings is particularly relevant in jurisdictions where Islamic tenets, including Article 4 of the constitution 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 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.