Jump to content

Draft:Religious Democracy

Add links
From wikishia

Religious Democracy (Persian: مردم‌سالاری دینی) is a method of governance in Islamic countries where religious citizens actively participate in political life within the framework of Sharia teachings and avoid any form of individual autocracy in public decision-making. The divine essence of sovereignty and the delegation of sovereignty from God to the people are considered the two main elements of this type of government. Following the Islamic Revolution of Iran, religious democracy was introduced as a primary hallmark of the political Islamism movement and an instance of the challenge between modernism and tradition.

Islamic thinkers have provided different models and narratives to explain religious democracy: doctrinal religious democracy in the form of Islamic Republic views, individual democracy, instrumental religious democracy, and legal religious democracy to reform the idea of the Islamic Republic of Iran are among these narratives.

Foundations introduced for religious democracy include man's vicegerency on behalf of God on earth, administration of society based on consultation and shura, the legitimacy of human legislation in the sphere of non-explicit matters (manṭiqat al-farāgh), and allegiance. This type of government possesses characteristics such as dual divine-popular legitimacy, the rule of law, permanent public supervision over the behavior of government agents, and the administration of governmental affairs based on the people's vote.

Religious democracy is remembered as a security-creating alternative to Secularism, a solution for the Islamic World to exit extremism and Salafism, and also a response to the historical demands of the people of Iran in combining religion and indicators of democracy since the time of the Constitutional Revolution.

Historical and Social Contexts

Religious democracy, which was proposed as "theodemocracy" by Joseph Smith in the Christian world before becoming prevalent in the Islamic World, is a concept in which "God and the people hold power based on righteousness."[1] This term, before its expansion in Iran after the revolution, was proposed by thinkers such as Abu l-A'la Maududi in India and Pakistan. Maududi considered religious democracy a government in which rulers are elected through the free will of the people and policies are formed based on Islamic principles from the Book and Sunna.[2]

According to researchers, after the Islamic Revolution and the proposal of the Islamic Republic,[3] the importance of religious democracy increased.[4] This concept became one of the prominent features of the political Islamism movement in Iran.[5] During this period, the effort to combine democracy and religion attracted much attention, and various interpretations were provided for it.[6] This adaptation of religion and democracy is seen as a challenge between tradition and modernism, and a complete theoretical consensus about it has not yet formed in the political literature of Muslims.[7]

Conceptology

Religious democracy or Islamic democracy is a way of political life for Muslims in the modern world[8] that emphasizes the divine-popular legitimacy of the government.[9] In this model of government, people participate in the decision-making process while observing the rules of Sharia,[10] and the essence of democracy is recognized. At the same time, the authority of religion is accepted as an epistemological source for analyzing and justifying the government of the people.[11]

In another definition, religious democracy is a model of government based on divine legitimacy and popular acceptability. In this system, the ruler plays a role within the framework of divine regulations, right-centeredness, service-orientation, and creating a ground for material and spiritual growth.[12] Therefore, religious democracy is seen as a political system in which religious citizens actively participate in the public management of society using Sharia teachings and reject any individual autocracy in decision-making.[13]

The divinity of sovereignty and its delegation from God to the people are two fundamental principles in religious democracy that exist in many of its definitions[14] and are emphasized in Article 56 of the Constitution of the Islamic Republic of Iran.Template:Note

Regarding the term religious democracy, some consider it an original and independent combination that is not borrowed from the Western system.[15] According to this view, religious democracy is a monistic system that views the individual and society as originating from a transcendent truth.[16] In contrast, some consider it a composite category that has become a form of government in the Islamic system by accepting the pluralistic origin of Western democracy and placing religious content within it.[17]

Relationship between Religion and Democracy

Sayyid 'Ali Husayni Khamenei

"There should be no mistake; this democracy is absolutely not related to the roots of Western democracy. This is something else. Firstly, religious democracy is not two things; it is not that we take democracy from the West and pin it to religion so that we can have a complete set; no. This democracy itself belongs to religion."

Speech before the agents of the Islamic Republic of Iran on Azar 12, 1389 SH

Establishing a link between religion and democracy is the most important concern of thinkers for the theoretical justification of religious democracy. Different views have been provided regarding the proportion and relationship between religion and democracy.

  • Relationship of Identity and Internal: In this view, religion and democracy have an essential relationship and complete each other. People not only have the right to manage their affairs but also possess the necessary capability for this. This idea is also raised in the Constitution of the Islamic Republic of Iran.[18]
  • Relationship of Absolute General and Specific: In this type of relationship, religious democracy is recognized as a specific type of democracy whose main characteristic is being religious.[19]
  • External Relationship (General and Specific in some aspects): According to this view, religious democracy is proposed as a hypothetical contract that has neither a relationship of identity nor contradiction. This relationship, in logical terms, is ʿāmm wa khāṣṣ min wajh.[20]
  • Relationship of Contradiction: Proponents of this view believe that the link between religion and democracy is neither possible nor desirable,[21] because democracy deals with governmental and social issues, while religion is related to personal matters and the relationship of man with God and the Hereafter.[22]

Mohammad Baqir Khorramshad, a professor of political science, to create a link between religion and democracy,Template:Note suggests that religious democracy is only possible when a minimal definition of democracy and a maximal definition of religion are placed together. Based on this attitude, religion has a public, social, and political sphere, and therefore its entry into politics is permitted and sometimes necessary. On the other hand, democracy is defined as a method of governance that can be redefined within the framework of religious theories.[23]

Models

Islamic thinkers have provided different narratives of religious democracy to explain it, some of which were proposed before the revolution and some after it, especially in the form of the Islamic Republic.[24] In this regard, several models exist:

  • Doctrinal or Evolutionary Religious Democracy: This model was formed based on the views of Beheshti about politics, society, Islam, and Wilayat al-Faqih.[25] Beheshti divided governments into autocratic, elite (aristocracy), and popular,[26] and believed that popular government must be based on the people's vote and the limited time of the elected.[27] He considered the Islamic Republic a type of government accompanied by the free choice of the people and commitment to Islamic principles.[28] This view had a great role in the drafting of the Constitution of the Islamic Republic of Iran.[29]
  • Agency or Individual Religious Democracy: This theory was formulated by Mehdi Haeri Yazdi.[30] He believed that the legitimacy of government is obtained only through the people, not revelation and prophethood.[31] He based popular government on the jurisprudential rule of agency (wakala)[32] and believed that the people's choice for a ruler also brings divine satisfaction.[33]
  • Instrumental or Executive Religious Democracy: This view focuses on emphasizing the divine legitimacy of government and giving authenticity to divine sovereignty.[34] According to Mohammad Taqi Misbah Yazdi, the Wali al-Faqih as the representative of God[35] possesses all the authorities of the infallible Imam, and the legitimacy of the Islamic system is dependent on his establishment and confirmation.[36]
  • Legal Religious Democracy: In this model, legalism and the authenticity of the people's vote are the main foundation of religious democracy.[37] Its goal is political development and attention to the rights of the nation. This view became prevalent in Iran during the era of Sayyid Mohammad Khatami in the 1370s SH.[38]

Foundations

Islamic thinkers, to explain religious democracy, have extracted several key foundations from the Qur'an and narrations. These foundations include concepts such as man's vicegerency on earth, shura and consultation, establishment in manṭiqat al-farāgh, and bay'a.

1. Man's Vicegerency on Earth: Based on this foundation, sovereignty inherently belongs to God, and no being can have sovereignty outside the divine will.[39] God created man with will and choice to act as Khalifatullah (vicegerent of God) on earth.[40] This view is based on verses of the Qur'an that introduced man as a vicegerent[41] and for this reason, God has entrusted government to man.[42] In the Constitution of the Islamic Republic of Iran, it is also emphasized that man is master of his own destiny, and this right is innate and non-deprivable.[43] 2. Shura and Consultation: The second foundation emphasizes the participation of people in decision-making.[44] Shura is proposed in the Qur'an as a tool for popular participation in governmental issues.[45] 'Allama Tabataba'i[46] and some other writers believe that many principles of democracy, including public satisfaction, participation, and freedom, are realizable within the framework of this religious teaching.[47] 3. Establishment in Manṭiqat al-Farāgh: This foundation refers to the area where the Lawgiver (God) has not determined a specific duty and governmental legitimacy in this sphere is taken from the people.[48] In this area, the people's vote has validity, and the Prophet of Islam also acted with the consultation of the people in some issues.[49] Outside this area, divine laws rule and consultation and the people's vote have no place.[50] 4. Bay'a: Bay'a, as one of the foundations of religious democracy, is introduced as the transfer of people's authorities to the ruler in public issues.[51] The ruler's power is equal to the level of authorities the people have delegated to him.[52] Bay'a is a sign of the people's right of choice which is confirmed by Sharia, provided specific conditions exist for the electors and the elected.[53]

See also: Manatiq al-Faragh

Characteristics

The characteristics of a religious democratic government include dual divine-popular legitimacy, free election of rulers, rule of law, and public supervision over the behavior of rulers:

Dual Divine-Popular Legitimacy: A religious democratic government takes its legitimacy from both God and the people. The people complete the legitimacy of a worthy ruler by electing him. In this way, the sovereignty of God and man are in line with each other,[54] and this relationship is such that democracy is considered the political structure and religion as its content.[55]

Election of Rulers by People's Vote: In religious democracy, based on the foundation of this system that God has given the right to determine destiny to the people,[56] the election of rulers is done freely by the people, and this choice is possible at all levels.[57]

Rule of Law: In this system, the religion of Islam is the basis of laws,[58] and the approval and implementation of laws must be in accordance with Islamic regulations.[59] Consequently, laws approved in this system have religious legitimacy, and acting upon them is considered as performing Islamic obligations and avoiding prohibitions.[60]

Public Supervision over Rulers' Behavior: One of the important characteristics of this system is universal supervision over the behavior of rulers. People must, within the framework of the teachings of Enjoining the Good and Forbidding the Evil, supervise the decisions and behavior of rulers and not be indifferent toward social events.[61]

Results

Religious democracy has been remembered as a security-creating alternative to Secularism.[62] Such a government, by creating a rational link between religion and democracy indicators, will be a suitable vessel for manifesting the people's demands and causes the people to avoid other security-disturbing actions such as rebellion.[63] It has also been called the legal solution for the Islamic world to exit extremism and Salafism.[64] This governmental model has also been considered a response to the historical demands of the people of Iran in combining religion and democracy indicators such as sovereignty over one's own destiny, Freedom, Equality, etc., since the time of the Constitutional Revolution.[65]

Passing through Extremism

The growth of fundamentalist political movements in confrontation with the Western world's assault on the Islamic world and the expansion of the resulting violence are considered among the most important current challenges of Islamic countries.[66] In contrast to the prevalence of extremist thoughts, the governmental model of religious democracy is considered among the best legal solutions for securing the religious and worldly goals of Muslims.[67] Religious democracy has been considered a movement against the two currents of Secularism and Salafism which, through Islamic revivalism via reforms based on inherent Islamic foundations, will lead to the preservation of the dignity, status, and independence of Muslims.[68]

Monographs

  • Mardum-sālārī-yi dīnī az manẓar-i Āyatullāh Khāmanaʾī by Mehdi Sa'idi, published by the Islamic Revolution Document Center, Tehran 1392 SH.[69]
  • Mardum-sālārī-yi dīnī wa naẓariyya-yi wilāyat-i faqīh, published by Imam Khomeini Educational and Research Institute, Qom 1388 SH.[70]
  • Mardum-sālārī-yi dīnī, written by Masoud Pourfard, Institute of Islamic Sciences and Culture, Tehran 1384 SH.[71]
  • Mardum-sālārī-yi dīnī, written by Mohammad Reza Khabbaz, Zaeem Publications, Tehran 1382 SH.[72]
  • Mardum-sālārī-yi dīnī: mardum-sālārī-yi dīnī dar Qurʾān, Nahj al-balāgha wa sīra-yi Imām ʿAlī (a) written by Mohammad Baqir Khorramshad, published by Ma'aref Publication Office (affiliated with the Office of the Supreme Leader's Representative in Universities), Qom 1385 SH.[73]
  • Mardum-sālārī-yi dīnī (mabānī wa dalāʾil), written by Kazem Qazizadeh, published by the Institute for Compilation and Publication of Imam Khomeini's Works, Tehran 1385 SH.[74]

See Also


Notes

  1. ↑ Muballighī, "Sūdmand-garāyī-yi siyāsī wa mardum-sālārī-yi dīnī", p. 43.
  2. ↑ Muballighī, "Sūdmand-garāyī-yi siyāsī wa mardum-sālārī-yi dīnī", pp. 43-44.
  3. ↑ Imām Khumaynī, Ṣaḥīfa-yi Nūr, 1374 SH, vol. 2, p. 36.
  4. ↑ Ākūchikiyān, "Muʾallafihā wa wīzhagīhā-yi mardum-sālārī-yi dīnī", p. 122.
  5. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 126.
  6. ↑ Ismāʿīlī, "Mardum-sālārī-yi dīnī wa aṣl-i ḥākimiyyat-i millī", pp. 105-109.
  7. ↑ Tājīk, "Mardum-sālārī-yi dīnī: bih sū-yi yak guftimān-i musallaṭ", p. 175.
  8. ↑ Darwīsh, "Mardum sālārī-yi dīnī yā mardum sālārī-yi dīn-dārān", Comprehensive Portal of Humanities.
  9. ↑ Mardum-sālārī-yi dīnī, Mohsen Kadivar website.
  10. ↑ Mishkāt, Mabānī wa muʾallafihā-yi mardum sālārī-yi dīnī, p. 5.
  11. ↑ Mīraḥmadī, Naẓariyya-yi mardum-sālārī-yi dīnī, mafhūm, mabānī wa ulgū-yi niẓām-i siyāsī, 1388 SH, p. 207; Mīraḥmadī, "Naẓariyya-yi intiqlādī-yi naw, naẓm-i dimūkrātīk-i mushāwiratī wa ulgū-yi mardum-sālārī-yi dīnī", pp. 207-208.
  12. ↑ Miṣbāḥ Yazdī and Nawrūzī, Mardum sālārī-yi dīnī wa naẓariyya-yi wilāyat-i faqīh, 1391 SH, pp. 52-53.
  13. ↑ Shafīʿī, "Mardum-sālārī-yi dīnī dar Qurʾān", p. 107.
  14. ↑ Muballighī, "Sūdmand-garāyī-yi siyāsī wa mardum-sālārī-yi dīnī", p. 45.
  15. ↑ Īzdihī and Ṣiddīq Taqī-zāda, "Mardum-sālārī-yi dīnī maqūlih-yi basīṭ yā murakkab", p. 29.
  16. ↑ Mahdawī-zādagān, "Tamāyuz-i jawharī-yi mardum-sālārī-yi dīnī wa ghayr-i dīnī bā taʾkīd bar tajriba-yi mardum-sālārī-yi dīnī dar Īrān-i Islāmī wa gharb", p. 165.
  17. ↑ Īzdihī and Ṣiddīq Taqī-zāda, "Mardum-sālārī-yi dīnī maqūlih-yi basīṭ yā murakkab", p. 29.
  18. ↑ Tājīk, "Mardum-sālārī-yi dīnī, bih sū-yi yak guftimān-i musallaṭ", pp. 338-339.
  19. ↑ Miṣbāḥ Yazdī, "Mabānī wa mabādī-yi mardum-sālārī-yi dīnī", pp. 29-30.
  20. ↑ Tājīk, "Mardum-sālārī-yi dīnī, bih sū-yi yak guftimān-i musallaṭ", pp. 340-342.
  21. ↑ Tājīk, "Mardum-sālārī-yi dīnī, bih sū-yi yak guftimān-i musallaṭ", p. 343.
  22. ↑ Miṣbāḥ Yazdī, "Mabānī wa mabādī-yi mardum-sālārī-yi dīnī", p. 30.
  23. ↑ Khurramshād, "Mardum-sālārī-yi dīnī: dimūkrāsī-yi ṣāliḥān", pp. 224-225.
  24. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", pp. 127-128.
  25. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 128.
  26. ↑ Bihishtī, Mabānī-yi naẓarī-yi qānūn-i asāsī, 1380 SH, pp. 12-22.
  27. ↑ Bihishtī, Mabānī-yi naẓarī-yi qānūn-i asāsī, 1380 SH, pp. 12-22.
  28. ↑ Bihishtī, Mabānī-yi naẓarī-yi qānūn-i asāsī, 1380 SH, pp. 12-22.
  29. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 129.
  30. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 133.
  31. ↑ Ḥāʾirī, Ḥikmat wa ḥukūmat, 1995, p. 82.
  32. ↑ Ḥāʾirī, Āfāq-i falsafa, 1379 SH, p. 109.
  33. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 136.
  34. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 136; Miṣbāḥ Yazdī, "Speech", 1384 SH.
  35. ↑ Miṣbāḥ Yazdī, Naẓariyya-yi siyāsī-yi Islām, 1378 SH, vol. 1, p. 308; Miṣbāḥ Yazdī, Nigāhī guzarā bih naẓariyya-yi wilāyat-i faqīh, 1379 SH, p. 76.
  36. ↑ Miṣbāḥ Yazdī, "Speech", 1384 SH.
  37. ↑ Khātamī, Mardum-sālārī, 1380 SH, pp. 100, 159-163, and 88.
  38. ↑ Khurramshād and Sarparast Sādāt, "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī", p. 140.
  39. ↑ Muntaẓirī, Mabānī-yi fiqhī-yi ḥukūmat-i Islāmī, 1409 SH, vol. 1, pp. 112-113; Shams al-Dīn, Niẓām al-ḥukm wa l-idāra fī l-Islām, 1995, p. 394.
  40. ↑ Āqāʾī Maybudī and Karīmī Wālā, "Tabyīn-i mabānī-yi naqlī wa ʿaqlī-yi mardum-sālārī-yi dīnī", pp. 31-32; Shams al-Dīn, Niẓām al-ḥukm wa l-idāra fī l-Islām, 1995, pp. 429-433.
  41. ↑ ʿĀbidīnī, "Dalāʾil-i naqlī-yi mardum-sālārī-yi dīnī", pp. 221-222.
  42. ↑ Mīraḥmadī, Naẓariyya-yi mardum-sālārī-yi dīnī, 1388 SH, p. 42.
  43. ↑ ʿAmīd Zanjānī, Inqilāb-i Islāmī-yi Īrān (ʿilal, masʾalihā wa niẓām-i siyāsī), 1391 SH, p. 162.
  44. ↑ Mīraḥmadī, "Mardum-sālārī-yi dīnī imkān yā imtināʿ-i mafhūmī", p. 60.
  45. ↑ Rahbar and Muqaddamī, "Bunyānhā-yi ḥuqūqī-yi mardum-sālārī-yi dīnī dar qānūn-i asāsī-yi Jumhūrī-yi Islāmī-yi Īrān", p. 193.
  46. ↑ Yazdānī Muqaddam, "Mardum-sālārī-yi dīnī dar partaw-i naẓariyya-yi idrākāt-i iʿtibārī-yi ʿAllāma Ṭabāṭabāʾī", pp. 140-142.
  47. ↑ Mishkāt, "Manābiʿ, mabānī wa muʾallafihā-yi mardum-sālārī-yi dīnī", p. 23.
  48. ↑ ʿĀbidīnī, "Dalāʾil-i naqlī-yi mardum-sālārī-yi dīnī", p. 223.
  49. ↑ ʿĀbidīnī, "Dalāʾil-i naqlī-yi mardum-sālārī-yi dīnī", pp. 187-188.
  50. ↑ Kadivar, "Mardum-sālārī-yi dīnī dar muqābil-i yakkih-sālārī qarār mīgīrad; nah dīn-sālārī".
  51. ↑ ʿĀbidīnī, "Dalāʾil-i naqlī-yi mardum-sālārī-yi dīnī", p. 216.
  52. ↑ Makārim Shīrāzī, Anwār al-fiqāha, 1411 AH, vol. 1, p. 517; Shahīdī, "Bayʿat wa chigūnagī-yi ān dar tārīkh-i Islām", p. 125.
  53. ↑ ʿĀbidīnī, "Dalāʾil-i naqlī-yi mardum-sālārī-yi dīnī", p. 216.
  54. ↑ Ākūchakiyān, "Muʾallafihā wa wīzhagīhā-yi mardum-sālārī-yi dīnī", p. 129.
  55. ↑ Ṭālibī, "Naqsh-i mardum dar niẓām-i siyāsī-yi mardum-sālārī-yi dīnī (Islāmī)", p. 102.
  56. ↑ Article 56 of the Constitution of the Islamic Republic of Iran.
  57. ↑ Lārījānī, "Mardum-sālārī-yi dīnī wa sikūlārīsm", pp. 133-134.
  58. ↑ Shams al-Dīn, Niẓām al-ḥukm wa l-idāra fī l-Islām, 1995, p. 393.
  59. ↑ Article 4 of the Constitution of the Islamic Republic of Iran.
  60. ↑ Imām Khumaynī, Iftifṭāʾāt-i Imām Khumaynī, vol. 10, question 12166; Raḍāʾī and Tawḥīdfām, "Nisbat-sanijī-yi ulgū-yi ḥukmrānī-yi khūb wa mardum-sālārī-yi dīnī", pp. 52-54.
  61. ↑ Nawrūzī, "Naẓārat-i ʿumūmī; mardum-sālārī-yi dīnī", pp. 7-8.
  62. ↑ Jabbārī Thānī and Abṭaḥī, "Mardum-sālārī-yi dīnī badīlī amniyyat-āfarīn dar barābar-i sikūlārīsm", p. 35.
  63. ↑ Jabbārī Thānī and Abṭaḥī, "Mardum-sālārī-yi dīnī badīlī amniyyat-āfarīn dar barābar-i sikūlārīsm", pp. 53-54.
  64. ↑ Mūsā-zāda, "Mardum-sālārī-yi dīnī rāhkār-i ḥuqūqī-yi jahān-i Islām barāyi guzar az jaryānhā-yi sikūlār wa binyād-garāyī-yi Salafī", p. 1.
  65. ↑ Majīdī, "Mardum-sālārī-yi dīnī pāsukhī bih muṭālibāt-i tārīkhī-yi millat-i musalmān-i Īrān", p. 204.
  66. ↑ Mūsā-zāda, "Mardum-sālārī-yi dīnī rāhkār-i ḥuqūqī-yi jahān-i Islām barāyi guzar az jaryānhā-yi sikūlār wa binyād-garāyī-yi Salafī", p. 1.
  67. ↑ Mūsā-zāda, "Mardum-sālārī-yi dīnī rāhkār-i ḥuqūqī-yi jahān-i Islām barāyi guzar az jaryānhā-yi sikūlār wa binyād-garāyī-yi Salafī", pp. 12-13.
  68. ↑ Mūsā-zāda, "Mardum-sālārī-yi dīnī rāhkār-i ḥuqūqī-yi jahān-i Islām barāyi guzar az jaryānhā-yi sikūlār wa binyād-garāyī-yi Salafī", pp. 12-13.
  69. ↑ Khāna-yi Kitāb wa Adabiyyāt-i Īrān, https://ketab.ir/book/0f5d34eb-f41f-4b1d-ad15-2d05df75cc6b
  70. ↑ Khāna-yi Kitāb wa Adabiyyāt-i Īrān, https://ketab.ir/book/bc052d3f-b9e0-410b-935f-afd2d226ac37
  71. ↑ Khāna-yi Kitāb wa Adabiyyāt-i Īrān, https://ketab.ir/book/20ed7302-617f-49d7-8ac2-0de8f1319ebc
  72. ↑ Khāna-yi Kitāb wa Adabiyyāt-i Īrān, https://ketab.ir/book/e0dd0f00-6246-46e5-9150-c97ca6cd7cc2
  73. ↑ Khāna-yi Kitāb wa Adabiyyāt-i Īrān, https://ketab.ir/book/82f590a8-78fd-4ccf-8e4d-14cda77febc3
  74. ↑ Khāna-yi Kitāb wa Adabiyyāt-i Īrān, https://ketab.ir/book/e3c76c72-d02e-4f88-9b78-cdeb3fc6920a

References

  • Āshūrī, Dāryūsh. Dānishnāma-yi siyāsī. Tehran: Marwārīd Publications, 1378 SH.
  • Āqāʾī Maybudī, Aḥmad and Muḥammadriḍā Karīmī Wālā. "Tabyīn-i mabānī-yi naqlī wa ʿaqlī-yi mardum-sālārī-yi dīnī". In Pizhūhish-hā-yi Inqilāb-i Islāmī journal, no. 26, 1397 SH.
  • Ākūchakiyān, ʿAbd al-Ḥamīd. "Muʾallafihā wa wīzhagīhā-yi mardum-sālārī-yi dīnī". In Majmūʿa-yi maqālāt-i hamāyish-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad. Tehran: Maʿārif Publications, 1385 SH.
  • Ismāʿīlī, Muḥsin. "Mardum-sālārī-yi dīnī wa aṣl-i ḥākimiyyat-i millī". In Majmūʿa-yi maqālāt-i hamāyish-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad. Tehran: Maʿārif Publications, 1385 SH.
  • Imām Khumaynī, Sayyid Rūḥ Allāh. Iftifṭāʾāt. Tehran: Institute for Publication of Imam Khomeini's Works, 1396 SH.
  • Imām Khumaynī, Sayyid Rūḥ Allāh. Ṣaḥīfa-yi Nūr. Tehran: Center for Publication of Imam Khomeini's Works, 1374 SH.
  • Īzdihī, Sayyid Sajjād and Ṣiddīq Taqī-zāda, Ṣiddīqa. "Mardum-sālārī-yi dīnī maqūlih-yi basīṭ yā murakkab". In Maʿrifat-i siyāsī journal, year 7, no. 1, 1394 SH.
  • Barzgar, Ibrāhīm. "Dawlat wa istiʿāra-yi amānat dar mardum-sālārī-yi dīnī". In Faṣlnāma-yi Muṭālaʿāt-i rāhbirdī, no. 64, 1393 SH.
  • Bihishtī, Sayyid Muḥammad. Mabānī-yi naẓarī-yi qānūn-i asāsī, guftārhā-yi Ḥusayniyya-yi Irshād wa Mashhad-i Shahīd Bihishtī, bih inḍimām-i matn-i kāmil-i qānūn-i asāsī muṣawwab-i sāl-i 1358. Tehran: Buqʿa Publications, 1380 SH.
  • Tājīk, Muḥammadriḍā. "Mardum-sālārī-yi dīnī, bih sū-yi yak guftimān-i musallaṭ". In Majmūʿa-yi maqālāt-i mardum-sālārī-yi dīnī edited by Kazem Qazizadeh. Tehran: ʿUrūj Publications, 1385 SH.
  • Jabbārī Thānī, ʿAbbās-ʿAlī and Sayyid Muṣṭafā Abṭaḥī. "Mardum-sālārī-yi dīnī, badīlī amniyyat-āfarīn dar barābar-i sikūlārīsm". In Faṣlnāma-yi Amniyyat-i millī, no. 23, 1396 SH.
  • Ḥāʾirī, Mihdī. Āfāq-i falsafa. Edited by Masoud Razavi. Tehran: Furūzān Publications, 1379 SH.
  • Ḥāʾirī, Mihdī. Ḥikmat wa ḥukūmat. London: Shadi Publications, 1995.
  • Khātamī, Sayyid Muḥammad. Mardum-sālārī. Tehran: Ṭarḥ-i Naw, 1380 SH.
  • Khurramshād, Muḥammad Baqir. "Dimūkrāsī-yi dīnī: dimūkrāsī-yi ṣāliḥān". In Majmūʿa-yi maqālāt-i hamāyish-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad. Tehran: Maʿārif Publications, 1385 SH.
  • Khurramshād, Muḥammad Baqir, Sarparast Sādāt, Ibrāhīm. "Masʾalihā wa ulgūhā-yi mardum-sālārī-yi dīnī". In Faṣlnāma-yi Pizhūhish-hā-yi Inqilāb-i Islāmī, no. 10, 1393 SH.
  • Raḍāʾī, Ḥasan and Muḥammad Tawḥīdfām. "Nisbat-sanjī-yi ulgū-yi ḥukmrānī-yi khūb wa mardum-sālārī-yi dīnī". In Rāhbird journal, no. 89, 1397 SH.
  • Rahbar, ʿAbbās-ʿAlī and Mihrdād Muqaddamī. "Bunyānhā-yi ḥuqūqī-yi mardum-sālārī-yi dīnī dar qānūn-i asāsī-yi Jumhūrī-yi Islāmī-yi Īrān". In Muṭālaʿāt-i Inqilāb-i Islāmī journal, no. 25, 1390 SH.
  • Soroush, ʿAbd al-Karīm. Farbih-tar az īdiy’ūlūzhī. Tehran: Sirat Institute, 1378 SH.
  • Sayyid Qutb. Āyanda dar qalamraw-i Islām. Translated by Sayyid 'Ali Khamenei. Tehran: Islamic Culture Publication Office, 1369 SH.
  • Shafīʿī, Muḥmūd. "Mardum-sālārī-yi dīnī dar Qurʾān". In Majmūʿa-yi maqālāt-i hamāyish-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad. Tehran: Maʿārif Publications, 1385 SH.
  • Shams al-Dīn, Muḥammad Mihdī. Niẓām al-ḥukm wa l-idāra fī l-Islām. Beirut: Al-Muʾassasat al-Dawliyya li-l-Dirāsāt wa l-Nashr, 1995.
  • Shahīdī, Jaʿfar. "Bayʿat wa chigūnagī-yi ān dar tārīkh-i Islām". In Kayhān-i Andīsha magazine, no. 26, 1368 SH.
  • Ṭālibī, Muḥammadḥusayn. "Naqsh-i mardum dar niẓām-i mardum-sālārī-yi dīnī (Islāmī)". In Siyāsat-i mutaʿāliya journal, no. 21, 1397 SH.
  • ʿĀbidīnī, Aḥmad. "Dalāʾil-i naqlī-yi mardum-sālārī-yi dīnī". In Majmūʿa-yi maqālāt-i mardum-sālārī-yi dīnī edited by Kazem Qazizadeh. Tehran: ʿUrūj Publications, 1385 SH.
  • ʿAmīd, Ḥasan. Farhang-i ʿAmīd. Tehran: Amir Kabir, 1372 SH.
  • ʿAmīd Zanjānī, ʿAbbās-ʿAlī. Inqilāb-i Islāmī-yi Īrān: ʿilal, masʾalihā wa niẓām-i siyāsī. Tehran: Maʿārif Publication, 1391 SH.
  • Kadivar, Mohsen. "Mardum-sālārī-yi dīnī dar muqābil-i yakkih-sālārī qarār mī-gīrad nah dīn-sālārī". In Bāztāb-i andīsha journal, no. 18, 1380 SH.
  • Lārījānī, ʿAlī. "Mardum-sālārī-yi dīnī wa sikūlārīsm". In Majmūʿa-yi maqālāt-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad, vol. 1, 1385 SH.
  • Muballighī, ʿAbd al-Majīd. "Sūdmand-garāyī-yi siyāsī wa mardum sālārī-yi dīnī". In Pizhūhish-i siyāsat-i naẓarī journal, no. 15, 1393 SH.
  • Majīdī, Muḥammadriḍā. "Mardum-sālārī-yi dīnī pāsukhī bih muṭālibāt-i tārīkh-i millat-i musalmān-i Īrān". In Majmūʿa-yi maqālāt-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad. Tehran: Maʿārif Publications, 1385 SH.
  • Mishkāt, Muḥammad. "Manābiʿ, mabānī wa muʾallafihā-yi mardum-sālārī-yi dīnī". In Pizhūhish-nāma-yi Inqilāb-i Islāmī, nos. 9 & 10, 1382 SH.
  • Miṣbāḥ Yazdī, Muḥammad Taqī. "Mabānī wa mabādī-yi mardum-sālārī-yi dīnī". In Majmūʿa-yi maqālāt-i hamāyish-i mardum-sālārī-yi dīnī edited by Mohammad Baqir Khorramshad. Tehran: Maʿārif Publications, 1385 SH.
  • Miṣbāḥ Yazdī, Muḥammad Taqī and Muḥammad Jawād Nawrūzī. Mardum-sālārī-yi dīnī naẓariyya-yi wilāyat-i faqīh. Qom: Imam Khomeini Institute Publications, 1391 SH.
  • Miṣbāḥ Yazdī, Muḥammad Taqī. Naẓariyya-yi siyāsī-yi Islām. Qom: Imam Khomeini Educational Institute, 1378 SH.
  • Miṣbāḥ Yazdī, Muḥammad Taqī. Nigāhī guzarā bih naẓariyya-yi wilāyat-i faqīh. Edited by Mohammad Mehdi Naderi. Qom: Imam Khomeini Educational Institute, 1379 SH.
  • Makārim Shīrāzī, Nāṣir. Anwār al-fiqāha. Qom: Madrasat al-Imām ʿAlī b. Abī Ṭālib (a), 1411 AH.
  • Muntaẓirī, Ḥusayn-ʿAlī. Mabānī-yi fiqhī-yi ḥukūmat-i Islāmī. Qom: Kayhan Institute, 1409 AH.
  • Mahdawī-zādagān, Dāwūd. "Tamāyuz-i jawharī-yi mardum-sālārī-yi dīnī wa ghayr-i dīnī bā taʾkīd bar tajriba-yi mardum-sālārī dar Īrān-i Islāmī wa gharb". In Faṣlnāma-yi Muṭālaʿāt-i Inqilāb-i Islāmī, no. 38, 1393 SH.
  • Mūsā-zāda, Ibrāhīm. "Mardum-sālārī-yi dīnī rāhkār-i ḥuqūqī-yi jahān-i Islām barāyi guzar az jaryānhā-yi sikūlār wa binyād-garāyī-yi Salafī". In Faṣlnāma-yi Muṭālaʿāt-i binyādīn wa kārbirdī-yi jahān-i Islām, no. 2, 1398 SH.
  • Mīraḥmadī, Manṣūr. "Mardum-sālārī-yi dīnī imkān yā imtināʿ-i mafhūmī". In Majmūʿa-yi maqālāt-i duwumīn hamāyish-i mardum-sālārī-yi dīnī, Ma'aref Publication Office, 1388 SH.
  • Mīraḥmadī, Manṣūr. "Naẓariyya-yi intiqlādī-yi naw, naẓm-i dimūkrātīk-i mushāwiratī wa ulgū-yi mardum-sālārī-yi dīnī". In Pizhūhish-nāma-yi ʿUlūm-i Siyāsī journal, year 3, no. 1, 1386 SH.
  • Mīraḥmadī, Manṣūr. Naẓariyya-yi mardum-sālārī-yi dīnī: mafhūm, mabānī wa ulgū-yi niẓām-i siyāsī. Tehran: Shahid Beheshti University, 1388 SH.
  • Vincent, Andrew. Modern Political Ideologies. Translated by Morteza Saqebfar. Tehran: Quqnūs, 1378 SH.
  • Nawrūzī, Muḥammad Jawād. "Naẓārat-i ʿumūmī; mardum-sālārī-yi dīnī". In Andīshihā-yi ḥuqūq-i ʿumūmī journal, no. 5, 1393 SH.
  • Yazdānī Muqaddam, Aḥmadriḍā. "Mardum-sālārī-yi dīnī ar partaw-i naẓariyya-yi idrākāt-i iʿtibārī-yi ʿAllāma Ṭabāṭabāʾī". In Ḥukūmat-i Islāmī journal, year 14, no. 1, 1388 SH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:Religious_Democracy&oldid=207681"