جستجوی مقالات مرتبط با کلیدواژه « مردم سالاری دینی » در نشریات گروه « علوم سیاسی »

Religious democracy is one of the most important concerns of today's cultured society. This theory was first proposed in the political literature of Iran during the Constitutional Revolution, and after the Islamic Revolution, it was established as a response to the question of the legitimacy of this system (background). However, this theory has always been disputed; while some, insisting on the components of liberal democracy, consider it to be lacking in democratic standards, others consider it to be the best model of democracy due to factors such as participation, people's satisfaction, and division of powers (problem). Martyr Muṭahharī is one of the modernist thinkers who has theorized about religious democracy. Given that he is considered the most important theoretician of the Revolution, it is appropriate to examine the theory of this thinker. The present article aims to critically analyse this theory with the critical analytical method based on Skinner's authorial intentionalism hermeneutics (method), and it specifically seeks to identify the principles on which this theory is based and analyse it critically (question). This theory considers democracy as a method and by emphasizing the possibility of religious democracy, it assigns a supervisory role to the Guardian Jurist (hypothesis). The findings indicate that according to the theory of Martyr Muṭahharī, the issues of freedom and the role of the people in the government are of great importance. However, the position and function of the Guardian Jurist as one of the pillars of religious democracy remains ambiguous (findings).

In today's era, the failure of many neo-democratic systems is mainly due to the fact that the politicians of these societies thought they were able to establish democracy by creating a few party and parliamentary institutions and neglected to deepen it at the lower levels of society. This is despite the fact that, according to some political thinkers, democracy is not just a form of government, but a way of life and political and social conduct. By following the opinions of Ayatollah Khamenei, we found that he has a broader view of the concept of religious democracy and considers this concept as a way of social life. Therefore, the purpose of the present fundamental research, using the ijtihad method, is to answer the question, what are the concept and components of religious democracy as a way of life? Based on the above approach, the model of religious democracy is the method and way of life of the people who, within the framework of Islamic laws and also based on Islamic teachings, in all areas of social life - including politics, economy, culture, science and knowledge, etc. Active participation in all decision-making, implementation and monitoring processes. The identified components of the model of democracy as life are: active and extensive participation in all areas of life and society, cooperation and cooperation, decentralization, free consultation and dialogue in the public sphere, expansion of civil society and middle circles, and the prohibition of evil.Based on the above approach, the model of religious democracy is the method and way of life of the people who live within the framework of Islamic laws and also based on Islamic teachings, in all areas of social life - including politics, economy, culture, science and knowledge, etc. - have active presence and participation in all decision-making/making, implementation and monitoring processes. The identified components of the model of democracy as life are: active and extensive participation in all areas of social life, cooperation and assistance, decentralization, free consultation and dialogue in the public sphere, the development of civil society. And the middle circles and enjoining good and forbidding evil.

Considering the importance of nation building and the necessity of developing a special model of community building in the 5-stage road map of the new Islamic civilization, in this research, the model of community building in the religious democracy system is examined based on the provisions of the second step statement. The main question is, what are the characteristics of the socialization model in the statement of the second step? This research collects and analyzes data within the framework of revolutionary system theory and with library tools and descriptive-analytical methods. Based on the findings of this article, the model of socialization of the religious democracy system in the second step statement is different from the model of socialization of the nation-state of Western civilization and is in the direction of the model of socialization of the Islamic Ummah-nation and all-round progress of the society starts and with the simultaneous strengthening of the national and Islamic identity and efficient state-building is realized.

Liberal Democracy, with its conflicting combination of Individualistic liberalism and Collectivist democracy and by preferring Individual interests over Collective interests, has exposed itself to a number of crises, including a political crisis that seems to be rooted in a conflict of interest between the people and the ruling elite. In the cofntext of Thomas Spriggens' theory of crisis, this article argues that, first, issues such as prioritizing individual freedoms and rights over democracy and collective rights, as well as the monopoly of political parties and their becoming state and cartel parties, are the most important signs. There are political crises in liberal democracies. Secondly, this crisis is the result of a conflict of interests between the votes (people) and the heads (ruling elites), and finally, the religious democracy based on the principle of Guardianship of the Islamic jurist, both in theory and in practice, is a response to these crises.

During the Iranian Islamic Revolution, the slogan "Esqlal, Freedom, Islamic Government" was first raised. This slogan was changed to "Esqlal, Freedom, Islamic Republic" by the leaders of the revolution in December 1357. This change is an indication of the twin belief in religious government and democracy in the thought of Imam Khomeini (RA) and other leaders of the Islamic Revolution. He does like Ayatollah Beheshti. The turning point of this was the establishment of the Islamic Republic of Iran on April 12, 1358, in which Ayatollah Beheshti was one of the influential figures in the establishment and drafting of its constitution. In this article, we examined the theory of religious democracy in his thought. After examining the category of political system in the thought of Ayatollah Beheshti and comparing the data with the proposed frameworks for the religious democratic system, the results and findings of the research indicate the belief in the basis of divine-popular legitimacy in the theory of religious democracy in the thought of Ayatollah Beheshti. Our research method in this article has been descriptive-analytical and we have used the library method to collect information.

Democracy is a public demand in the new ages and non-democratic Systems are on the verge of collapsing. These two systems have main differences from one another. The problem of this article is the state of Republicanism from the perspective of Ayatollah Khamenei. In order to discover the components of republicanism, His works have been investigated with thematic analysis method The findings of the research, formed of tables of basic, organizer, comprehensive themes and network of themes are showed that: A- The legitimacy of the political system of Islam has two areas, the divine area (the area of attributes) and the people's area (the area of recognition and election), which have an organic relation and do not operate one another. B- People's will plays a key role and its logic is different from the secular democratic systems. C- Legality is its fundamental trait which provides people’s rights. D. People are not only obliged to obey, but they have the right to create governance and monitor the performance of agents at all levels. E- Agents are accountable for their performance. F- The positions are temporary, the agents are directly and indirectly elected by the people.Consequence: Explanation the components of Republicanism from Ayatollah Khamenei's point of view can change the social and organizational approach in the field of decision-making and a step towards ending the challenge of the relation between Republicanism and Islamism. The documents of his works are in conflict with two readings of the relation between people and religion (Instrumentation of people and Instrumentation of religion)

Religious democracy is a new model of religious government that was proposed by some modernist religious thinkers and emerged after the victory of the Islamic revolution. In spite of the modernity of this theory, it has not yet been able to show the degree of Islam; And not much research has been done on why. (Background) In this regard, we are faced with the question of what effect the Salafist and fundamentalist ideas branched off from Sayyid Qutb's thoughts have had on the non-expansion of religious democracy in Islamic societies. The challenge facing the expansion of religious democracy in the Islamic world is, in addition to liberalist ideas, Salafist ideas based on the opposite. The thought based on appearanceism, anti-rationalism and fatalism of Seyyed Qutb, which is mixed with concepts such as ignorance, elementary jihad and caliphate, has had a direct role in creating and expanding this challenge. ) while criticizing Seyed Qutb's political thought and the influence of his political thought in Salafi-Takfiri groups and currents, show that one of the challenges facing the expansion of religious democracy is Salafi and fundamentalist ideas. And it is possible to overcome the challenge of expanding this modern religious model by relying on political Islam based on rationality and ijtihad and synergy with the balanced groups of the Islamic world.

The purpose of this article is to "identify the components of religious democracy and examine its place in the curriculum of junior high school."

The present study is a qualitative study that has been done with Thematic analysis and content analysis approaches. Statistical population includes: books, articles, dissertations and dissertations related concept of religious democracy (358 cases, used by targeted sampling of, 187 cases as sample size) And also Persian courses, celestial messages and social studies related seventh, eighth and ninth course in the first secondary school (include 192 lessons selected using the whole number as sample size).

Findings showed that there are 9 main components in religious democracythe following titles: 1. civil participation; 2. civil religious freedoms; 3. The right of the people to rule and the right of the people to rule; 4. Council and consultation; 5. Equality and justice; 6. respect for citizenship rights; 7. The rule of religious rules; 8. Promoting rationality and civic aware; 9. national authority and unity. It can alsosaid that the concepts associated with religious democracy components are listed 220 times in Persian books, 277 times in social studies books and 173 times in books e celestial message.

The results showed that less attention was paid to the componentsreligious democracy in students' curricula. Also topics related Informed civic participation, Religious-civil liberties, Council and consultation, Equality and justice, Observance of citizenship rights, Promoting rationality and civic awareness and national authority and unity should be further considered in students' curricula

Religious democracy is a form of governance in Islamic society in which the majority vote is within the framework of religion. In this political system, like many systems, the opinion of the people and the acceptance they give to it is very important. There are groups and strata in societies whose tendencies and views are more influential than the way of governing and other social issues. Shahid Beheshti is one of the important thinkers of political Islam who has been in the center of his attention. The aim of this study was to explain the position of people in a religious democracy from Shahid Beheshti's point of view. The results showed that religious democracy in the mind of Shahid Beheshti oversees the free and legal action and activity of the people in civil affairs and the officials of the system are working to meet the needs of the people. And in this way, they must consider the divine pleasure and efficiency for the people. Shahid Beheshti believes in a democratic system compared to other systems; The involvement of the will of the people in determining the governing body and the limits of its powers and work plan is more and more correct; Equality of the people in the use of more general social institutions, less and less class privileges, and a stronger guarantee of the interests of the people by the government

Religious politics is one of the categories that has long been investigated in nations, especially Iran. In this connection, some argue that for politics to be on the proper path, it should follow religious teachings. This article investigates the criteria of religious politics from the perspective of Ayatollah Khamenei. The main question is: Which criteria are used to characterize religious politics from the view of Ayatollah Khamenei? Here, politics appears to follow such religious teachings as justice, laws, freedom, and popular choices to take steps into the proper path. We also investigate religious politics within the framework of ontological, cognitive, and humane foundations and thus examine the criteria of religious politics accordingly. This article uses content analysis to explore the thinking vision of Ayatollah Khamenei in the area of religious politics and its criteria. Content analysis is used for observational and document-based-historical research, which falls under quantitative research in terms of what it means to be. Throughout the research, we found that if the mechanisms of the political institution are aligned with religious teachings, a desirable society appears that fulfills divine ideals, thereby laying the ground for the prosperity and development of the nation in all domains. People of this society will also achieve their ideals and fulfill true prosperity and development.

National culture includes all the thoughts, ideas, customs and feelings that people of a nation have learned from each other. The purpose of this study is to analyze the influential components of Iranian national culture on the power of Iranian regions in West Asia. The method of this research is based on a qualitative approach and content analysis method based on interviews and quantitative study based on a questionnaire. The statistical population consists of 30 elites in the field of national culture, including: professors of Isfahan University and abroad, cultural centers and strategic managersBased on the conceptual model drawn in order to determine the relationship between items, dimensions and subject, the questionnaire coefficient questionnaire was developed and distributed, collected and analyzed in the expert community. Based on the results of factor analysis, 116 out of 119 indicators of the questionnaire had a factor load higher than 0.30 and was confirmed.According to Cronbach's alpha, for national culture questionnaire with national dimensions (0.950) and religious (0.960) equal to (0.972) and for regional power questionnaire with (8989) has been calculated and according to the coefficient values Cronbach's alpha, it can be inferred that the research tool has a relatively good reliability.

The Governance system of Islam in the intellectual system of martyr Beheshti is Ummat and Imāmat (Nation and Leadership) System that the nation of Iran led by imam Khomeini (pbuh) took steps to govern this political system. Therefore it was necessary to explain the position of the leadership and the role of the people in the establishment an administration of the political system in the constitution as the most important official document in the country. In this regard, martyr beheshti as deputy chairman of the Assembly of Experts for Constitution has a prominent role in approving the principles of leadership and The role of the people in running the government & continuity of the Islamic government. The main question of this article is that what are the thoughts of martyr beheshti as one of the most important intellectual leaders of Islamic revolution about the role of people in the establishment and administration of Islamic government by relying on the principles of the constitution of the Islamic republic of Iran. In this research and present study, it has been tried to answer this question with the documentary- library method and with an analytical view. The results of this study show that martyr Beheshti believes the system that based on the authority of the Wialīi Faqīh (Islamic jurist) is the best form of government in the age of absence. In his opinion, this type of system has three characteristics: Compliance with the school of Islam, Being popular and is not imposed to people and accordingly choosing the kind of government, selection of constitution, selection of all government officials from the leadership, presidency, representatives of the Islamic Parliament and members of the Islamic councils should be based on the opinion of the people because people have an important role in the Islamic Republic of Iran.

The main axis of citizenship rights is basic freedoms, especially the right to participate in destiny, which is one of the most important ideals of the Iranian people in the Islamic Revolution of 1357. The main issue is, how, and based on which theory and with what means Sharia provides basic rights and freedoms of citizens. The article is based on the theory of the objectives of the Shari'ah, which considers the essential goals of the Shariah, including life preservation, generation preservation, property preservation, wealth preservation, and intellectual preservation, and considers the achievement of these goals to be the priority over the appearance of the rulings, and with the development of these goals by the leadership of the Prophet's revolution. Imam Khomeini (pbuh) provides a basis for using the tools of consultation and supervision to ensure the original goal of the government, which is justice, which leads to the priority of preserving the content of the Islamic system. This article is organized in a descriptive-analytical way.

Patterns of political development in contemporary Iran were presented in denial of indigenous, Islamic culture and dependence on Western development during the constitutional, Qajar and Pahlavi eras. At the same time, the indicators of political development in the Islamic model of progress should be based on the indicators of political participation, religious democracy, freedom and equality. The Islamic Revolution was created on the basis of acceptable and documented goals and ideals, which were rooted in the religious and national teachings of Iranian society, and given that religious democracy comes from within religion; therefore, he considers the field of politics as his realm. In this article, we seek to use the descriptive-analytical method to address the relationship between political development and religious democracy and the process of political development in the field of religious democracy in the Islamic Republic of Iran. Therefore, while introducing political development and introducing the pillars of religious democracy, we will try to explain the relationship between political development or the system of religious democracy in the Islamic Republic.The results show that political development in the framework of scientific and research analysis has been one of the essential goals of the Islamic Revolution for the formation and perpetuation of religious democracy and the principles and indicators of political development in the process of forming a religious democracy are important. Indicators of political development are the criteria and criteria governing a religious democracy.

The phenomenon of religious democraticity emerged in recent decades, inspired by the teachings of pure Muhammadan Islam and in the context of political and social realities of Iran after the victory of the Islamic Revolution. This new political system has been reflected by intellectuals and theorists in various fields of humanities due to its exquisiteness and unprecedentedness and was viewed from different angles and dimensions. Now with the idea of the Iranian-Islamic model of progress and movement in the path of civilizational development based on the life-based study of Islam and relying on the teachings and capacities of the development of ijtihad jurisprudence and application Shi'a religion, as well as relying on the unmatched natural and human talents of Iran, has a place to control the tea of religious democraticity in the course of the realization and development of this pattern and finally the creation of civilization. The central question of this paper is also focused on the role of the new and existing political system located in the Islamic Republic of Iran in achieving the objectives of drawing this model. The method used in this paper is a descriptive-excellent combination with a civilizational view on various approaches in democratic systems that is controlled and processed by applying the "cognitive nucleus" approach around the capacities and components that shape Iranian-Islamic civilization in the religious democratic system. The central core of this approach is a civilization derived from the realization of the Iranian-Islamic model of progress and the participation of the people in determining their destiny. This phenomenon, in turn, organizes and promotes ...

The dramatic developments of recent decades and the ever-increasing technological revolution, have made the world more than ever a network of transnational interactions with a dynamic and interactive nature, the waves of which have permeated all aspects of human individual and social life. A trait that moves with unbelievable power towards homogenization, assimilation, and integration, and reproduces a global and Western culture. On the other hand, Islamic societies have experienced various crises such as identity crisis, legitimacy crisis, class conflict and cultural crisis due to direct and passive contact with the powerful waves of globalization. However, not all of these ideologies have succeeded in providing an effective and acceptable response and consensus to the consequences of the post-globalization crises; Religious democracy as a model of the Islamic Revolution of Iran, despite its short life, due to its connection to the long-standing tradition of religious rationalism, can be an effective alternative to overcome these crises, of course, also enjoys flexibility, repairability and localization to other aspects of Islamic societies.The findings of this study indicate that in contrast to this kind of homogenizing and integrative arrangements of globalization, the model of religious democracy as a religious model and in accordance with the normative system of Islamic societies, a model with high capacities to protect indigenous and Islamic values of these societies.

The Islamic revolution was formed when the material world considered the end of the age of religion in the world. Because of this, the calculation and sociological apparatus of the West fell into a strategic error regarding the prediction and also the analysis of this phenomenon. Even today, many aspects of the why of the Islamic Revolution and its successes remain ambiguous from a sociological point of view; Due to this necessity, in this work, the author seeks to investigate the social causes of the formation of the Islamic Revolution with a descriptive-analytical method, and finally came to the conclusion that the factors shaping the Islamic Revolution, due to the realization of the factors that separate from the imperial regime and the factors The impetus for the religious government has emerged that the condition for the formation of any comprehensive revolution is these two elements, and among them are factors such as the disgust of the ruling corruption, the lack of political freedom in the atmosphere of the society, and the raising of the insight level and the actualization of the capacity. He mentioned internal and...

Democracy and democracy are among the topics that are discussed in many scientific and even political circles, now the question arises whether there is a difference between Western democracy and religious democracy? Different views of Islamic thinkers in the affirmation of religious and Islamic democracy, including the Imams of the Revolution, Shahid Motahari and several other religious leaders, are considered, who believe in religious democracy because in a society full of religious people value Religious beliefs play an essential role in the public sphere of society. In common democracies, the common denominator is the participation of the people through the method of representation and referendum, and on the other hand, those who believe in secular or Western democracy, Religious democracy is considered as a combination of two words, democracy and religion, and it is not considered as an original, independent concept and definition, and it is considered to have various ambiguities, or religion is considered to limit the principle of democracy, because in their opinion, religion with Democracy cannot be summed up and it is an imposed, artificial and unattainable word like Mohammad Reza Darvish who believes in liberal democracy. While many Islamic theorists do not consider the term religious democracy as a compound word, but a single truth in the essence of the Islamic system. That is, if a religion is to be formed on the basis of religion, it is not possible without the acceptance of the people.

Oppression is one of the ideals of the prophets, which is specified in the precious sources of narration. These concepts were highlighted when the people were ruled by authoritarian rulers and the political, social and economic situation deteriorated. In this study, relying on descriptive-analytical method, the most important examples and components of oppression of the Qur'an and Nahj al-Balaghah and other religious sources in societies with democratic government have been analyzed. Using dictionaries and commentary, the main concepts of the discussion, namely; Oppression, destruction, society and tradition have been carefully examined and other important factors in the collapse of societies have been mentioned. In order to provide accurate information about the Qur'an, a case study of oppression and its examples in the verses of the Holy Qur'an and religious books has been studied. On this basis, only the communities specified by the Qur'an are mentioned, and in the end, the why and the cause of the destruction of the communities due to oppression and its effect on the destruction are discussed. The results of the article show that God seeks the right of the oppressed and the expression of truth in this world by sending prophets, but what has prevented oppression from being fully implemented in human societies is oppression in all its forms and that the main cause of the destruction of tribes in Divine verses are oppression and other factors are subordinated to oppression.