مردم سالاری دینی

Broadly speaking, there are two interpretations of the concept of democracy among theorists: (1) Democracy as a form of government and a method of governance. In this view, democracy is not an end in itself and does not possess inherent value; rather, it is a tool for one of the following purposes "realization or activation of government," "its survival and continuity," "the stability of government and its avoidance of crises," "the effectiveness and efficiency of governance," and "legitimacy (acceptance) and justification of government from an external observer’s perspective." (2) Democracy as a philosophy and basis of governance. In this interpretation, democracy is, in itself, an end or one of the goals of government, possessing intrinsic value and serving as a factor in legitimizing and justifying governance. In this regard, the main question of this study is: What constitutes the ideal state in the theories of religious democracy that adhere to the guardianship of the jurisprudent (wilayat al-faqih)? The research method is descriptive-analytical, demonstrating that the views of Shia scholars concerning the ideal state in the era of occultation, compatible with the theory of religious democracy and guardianship of the jurisprudent, are presented in two main forms: a) The theory that bases the state's religious legitimacy on appointment by God, the Prophet (PBUH), and the Infallible Imams (AS). In this view, the ideal state is one that solely has divine legitimacy, and public acceptance does not play a role in its inherent desirability. b) The theory that bases the state's religious legitimacy on both divine and popular elements. In this view, democracy forms a foundational and value-based dimension of the Islamic state, without which the Islamic nature of the political system remains incomplete, and, in other words, the political system does not become ideal.

The relationship between Islam and democracy has been a challenging debate in Western and Islamic academic circles in the past hundred years. Some Orientalists have also researched this topic. In examining this issue, some believe in the compatibility between these two systems, while others argue their incompatibility. Both groups have presented arguments to support their views; however, it seems that these differing positions primarily stem from scholars’ definitions and interpretations of the concepts of “Islam” and “democracy” and their intellectual foundations. Moreover, the sources they have used in this regard have had a significant impact on their research findings. This study scrutinizes the subject of “democracy from the Quranic perspective” on three axes: Western and Islamic definitions of democracy, compatibility and incompatibility of Western democracy with the Islamic system, and the components of democracy in Islam based on Bernard Lewis’s perspective, critically analyzed according to the views of Imam Khamenei. Initially, the definition and foundations of democracy from Lewis’s perspective are extracted and then evaluated based on Imam Khamenei’s viewpoints. The research methodology relies on a descriptive-analytical and critical approach.

Election is a peaceful method for legislating and selecting leaders, and one of the features of democratic governments. Islam, through religious texts, including Qur'anic verses and the narrations of the Imams (as), has outlined its own ethical principles for elections. This research employs an academic approach, utilizing a descriptive-analytical method for the examination of Qur'anic and narrative texts. It aims to theoretically analyze the features and criteria introduced by the Holy Qur'an and the narrations of the Infallible (as) in the context of elections. Additionally, it explores the distinctive attributes of Islamic political ethics concerning elections within the framework of a religious democracy, drawing comparisons with modern democracies. The main finding of this research is the theoretical analysis of Islamic electoral ethics through the analysis of Qur'anic and narrational texts and in line with the political ethics of elections. This analysis not only clarify the theoretical benefits of Islamic elevated ethics but also serve as a guide for Islamic governments in their political development programs. Defining Islamic political ethics and its distinctions from modern political ethics are among the other findings of this research.

The topic of political participation is considered one of the most important and delicate political challenges and debates both in the field of opinion and in the field of action in Iranian society and in the contemporary period, especially in the system of the Islamic Republic of Iran. In this regard, various views have been presented from different intellectuals. Therefore, in response to the question of the possible forms of political participation in a legitimate political system, the hypothesis based on the theoretical framework of the formation of political participation and the method of interpretation of the subject follows that: participation is aimed at supportive, questioning, critical and protesting political action. Participation aimed at selective political action, participation aimed at decision-making political action, and participation aimed at organizational political action and negative/controversial political participation under the legitimate political system are positive and negative types of political participation under the legitimate political system. Each of these forms is also based on the reasons and evidences in the Qur'an, the negative type of which is rejected from the Qur'an's point of view. The research is inclined towards a theory that it calls the theory of maximum conditional political participation ,

Although political participation in the Qur'an is less directly addressed, but it can be indirectly and implicitly inferred through a thematic interpretation based on some similar concepts and components. Therefore, the main research question is: What are the terms (units) and the levels of political participation in the Holy Qur’an? The research aimes to prove the fact that the Holy Qur’an has paid attention enough to all existing and possible units and contexts at the micro and macro levels in order to maximize political participation. Accordingly, what we call units “zhurouf” indicate the terms of political participation analysis, and these terms can be classified under the context of political terms into following: fi’ah (group), ta’ifah (sect), qabilah (tribe), qawm (nation), ahl al-qaryah, ahl al-medinah, ummah, faithful people and human society, among which the  faithful people, e.i. the expression of ‘O you who have believed’ is the most one to involve political participation.Political participation levels can also be constructed in the three forms of political participation of the masses, the general public, elites, parties and groups. The holy Qur’an emphasizes maximum participation at all levels by taking into account the previous flexible criteria.The political participation of the masses is based on Qur’anic sermons, and the political participation of the elites takes two forms, individual and collective, and the individual form, with the exception of the prophets, is envisioned in the elite front of truth and falsehood.The collective form is also envisioned in positive and negative elite councils and groups.The relevant verses show that the Qur’an considers political participation as the truth and reality. Among the features of Qur’anic political participation are the efficiency of the political system, regular access to it, balanced and proportional distribution of power, increase of trust between the government and the nation, and the realization of rights and transmission of political demands to the government.

The purpose of the present research is to study the integration legitimacy and worthiness in the theory of religious democracy and its consequences. In this regard, a descriptive-analytical method was used to present a vivid criterion to criticize the current theories and then introduce a justified viewpoint about the place of people in a religious system based on realism in the realm of values. The study also deals with characteristics of legitimacy, the value of democracy, and its requirements. The logical requirements of this theory are as follows: acceptance of critique and reformation of public will, fallibility, complementarity, constrainability, necessity to respect the limits of justice, preferability, structurability, necessity of situation research, and obligatory. Although doctrines such as divine and public legitimacy, democracy, or supporting role of people are acceptable views, they just describe people’s role and not mention the condition for substantiation of the government. Firstly, these perspectives cannot determine the value of democracy and secondly, they can not specify the worthiness of public will.

There are two fundamental issues regarding with Islamic government. Different and varied answers have been given to these two issues. So that the type of provided respond can lead to legitimacy and illegitimacy. So that some believe in boycotting the establishment of the government during the absence , and in contrast, some believe in the continuation of divine social orders and the necessity of establishing it. Accordingly, each of them offers a specific structure of political power throughout the history of Islam. But in real Islam, which is reflected in the rule of the prophets and their true successors, the approach of the people is colorful in the heart of the government. Therefore, the system and method of government, as a result of which the answers have been given, is more focused on the main role of the people in the government and the granting of political power to them. In Islam, this principle in Islam expresses and supports the method of governing. So that it chooses religious democracy as the main possible mechanism to achieve this goal establishment of government and its sustainability.

Statesmanship has always been formed based on either domination, or testaments, or consensus. The purpose of the present study is to assess the proportion between each of the above principles and the principle of justice. The issue under study is: which method has state legitimacy based on the principle of divine justice? By using descriptive analysis and searching through epistemic data in Islamic Kalām, and also recognizing aspects and features of domination, testaments, and consensus based on historic, political, and legal ideas and reports, it can be asserted that domination by any means can give legitimacy to a government just in case kingdom from God as the divine destiny is accepted and that admittance of that is the result of faith and obedience to God. State legitimacy based on testament relies on the hypothesis that statesmanship is regarded as the transferable right of a prince. The principle of justice considers any cruel command invalid and illegitimate. Imposing a state and a leader on people based on domination or inheritance is great tyranny due to independent reasons. Therefore, the necessity of establishing a state based on people's votes results from the principle of divine justice and that ignoring public opinion and imposing a state by either force or deceit violates the principle of justice.

Although in democracies the people are an essential element in determining the agents and decision-makings, but the type of their political participation in different political orders, in accordance with the principles and structure of that, takes a different form. While, presently, in the theory ascribed to the Sunnis (the Modern caliphate) elite participation is recognized, democratic institutions are embedded in the political system, and the limitation of the rulers' power is recognized as official, in the political order of the constitutional monarchy, many capacities accepted in modern societies regarding political participation, such as: freedom of choice, equality and parliament, have been used to reject tyranny. Meanwhile, in the order of religious democracy, not only many capacities of political participation have been accepted and applied, but also the participatory solutions accepted in this system have been documented by means of Shari'a and have taken on a local form. Explaining and describing the components of three types of political systems: the new caliphate, constitutional monarchy and religious democracy, this article examines and compares the position of the people and the capacities of each of these political systems regarding their political participation.

The purpose of the present study is to review the essentials of the model of religious democracy in state-building. This article follows the claim that failure in the fulfilment of a democratic Islamic state has been the most important deficiency of the Islamic system in the realization of political order based on religion. This research has been conducted using the methodology of “functionalism”, “documentary method”, and “process analysis” and the results showed that failure in the fulfillment of a democratic Islamic state is rooted in the deficiency of Islamic criteria in 3 elements of “experts and officials”, “systems and structures”, and “back up humanities”. The obtained results of the study can be applied to design an Islamic-Iranian model of development and to determine the priorities of statebuilding in the Islamic Republic of Iran.

Political freedom is one of the key concepts of political science and one of the basic needs in civil and political law. However, numerous interpretations have been provided by scholars, philosophers, political elites, policymakers, international conventions and treaties on its dimensions and nature, which in some cases have been accompanied by serious conflicts. In the meantime, scientific and theoretical controversy has been raised, since the beginning of the Islamic Revolution, over the issue of political freedom in Iran. Recently, this controversy has been intensified, therefore, achieving a comprehensive definition of political freedom within the framework of Islamic principles by focusing on the ethics and Sira’ah of the ahl al-bayt is necessary. Therefore, this article seeks to answer the question of what are the foundations and requirements of political freedom in Imam Ali's thought and Sira’ah? The findings of this article indicate that the origin of political freedom is available in two intertwined popular and divine areas which focus on freedom of thought and expression, public participation, the rule of law, monitoring the government and freely criticizing its functioning, political tolerance, and human dignity and are among the requirements of political freedom in the thought and Sira’ah of Alawite.

Meaning the disclosure and availability of information for investigation and monitoring, transparency is one of the key issues in macro governance discussions and reform of public administration. From the viewpoint of Islamic political thought, religious democracy is not based on the raw and unconscious ideas of the people, but on the essence of the people’s consciousness, and as a trustee of the people, the task of the Islamic governor is to share the issues of society with the people transparently and clearly. The authors try to answer the question of how is Islam’s approach to the issue of transparency. This paper is based on the assumption that the transparency of the Islamic government is one of the topics of interest in religious teachings, so that the tradition and living way of the innocents (holy persons) also affirm it and its many principles have been emphasized effects throughout Islam.

In defining the political system and its content, three areas of discussion are considered by scholars. A. Description of the existing structure and its contents. B. Analysis of desirable structure and Ideas C. The style of transition from the present to the desirable position. This article tries to study the desirable political Ideas and its structure based on Ayatollah Motahari's Political Philosophy by descriptive-analytical method. Science, justice and management for the leader, the focus of religion for the government, the purposefulness of governance, fight against oppression, the provision of spiritual and material security, religious democracy, the efficiency and contextualization for the sublimation, and Legislation based on Islam are the
most important political ideas. Avoiding authoritarian methods, negating aristocracy, denying inheritance of power, paying attention to public opinion, using people's views and maintaining human dignity are the most important components in the field of political structure.

The relationship between religion and politics is the most fundamental issue in terms of priority and priority in the political thought of Islam. The rejection of this relationship would lead to the emergence of "Christian Islam" or "religious secularism" and its acceptance of "Islam Mohammadi" and "the thought of Velayat-e faqih"."Establishment in the thought of Velayat-e faqih" is one of the irreversible patterns and lessons in the political thought of Islam. The background and continuity of the thought of the Velayat-e faqih is expressed and influenced by the principles of the Qur'an, narratives, as well as the product of the intellectual effort of the Shia philosophers and jurisprudents, which coincided with the era of its structure and its foundation. This approach began with the theorizing of philosophers such as Farabi, and peaked at the time of Imam Khomeini. Therefore, Shi'a scholars, with the acceptance of the Velayat-e faqih as the fruit of "the autonomy of religious thought" against the imported and foreign identities of deception, have consistently pursued and systematized the protection of the identity of the revelation and the faith of the society (and Len Ya'yullah Llkaperin Ali Al-Mawmain Sayyla, never God has set a way for the victory and domination of the unbelievers against the Muslims. (114) From the origin of state-building in Iran, the models presented and implemented by the dominant intellectuals and statesmen, expressed and influenced by the ideas of humanism, liberalism, and modern experience have been. The victory of the Islamic Revolution and the acceptance of Imam Khomeini as the advancement of the revolution by the political intellectual movements led to the establishment of a religious system in the form of Velayat-e faqih and the normalization of relations between the sovereignty of the people and the people. The process of this process can be called the model of political development in the Islamic Republic, which has been implemented in conjunction with Velayat-e faqih. Undoubtedly, opening up affiliated and continuous questions in this regard is how is the relationship between religion and politics in the Muslim world? What are the opinions of philosophers and jurisprudents in the theory of velayat-e faqih? Does the Islamic Republic, by designing the category of Velayat-e faqih, has the capacity to build political planning and development? In this essay, the author will attempt to analyze and revisit Velayat-e faqih as the most important process of political development.

One of the objections made to the theory of religious democracy is that anthropological foundations of democracy are based on modernist concepts such as humanism and secularism, while such a government has no common ground with a religious one which is based upon monotheist thoughts; thus a religious government cannot be coupled with democracy. With regard to this misconception, it is important to note that religious democracy is made of two layers of form analysis and content. Democracy has to do with the form of the government and religion has to do with the content. In other words, in the objection democracy and liberalism have been put in place of one another misleadingly. What Islam disagrees with is liberalism not democracy. Democracy is a way of ruling with a methodological nature but liberalism has an ontological nature. Implementing democracy in Vilayat-e Faqih guarantees the use of reason in social affairs which has special place in Imam Khomeini’s political thought. One of the obvious manifestations of the use of reason in handling society is the structure and tool making by government which includes the implementation of Democracy in Vilayat-e Faqih government.

University as a thought system creator in each society has an important status in order to institute thought and ideology in the society. In fact, the first and the most essential step to sublimate a thought school is an ideal design of that thought at university. In spite of ample efforts in the field of religious democracy, it still hasnt been dealt with instituting this Islamic ideology at university ideally. We are going to analyze Quranic verses, Ahlul-Bayt (AS) traditions, and also, by understanding these doctrines to be institute this thought at university, in this paper. Then, it will illustrate obvious features of democratic university and its indexes and perspective. Moreover, democratic university has been introduced by five intrinsic components in this paper as follows; scientific identity, religious identity, effectiveness in the society, satisfaction-based, and scientific competence. However, it draws democratic university perspective in order to institute thought democracy system in the society. Valuable indexes such as wisdom, competence, goodness, and beauty have been taken into account to above mentioned perspective.