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| Author: Alireza Salehi
| | == اعلام == |
| * '''digest'''
| | === نام های خاص عربی === |
| The state theories in Shiite jurisprudence by [[Mohsen Kadivar]] is a study that seeks to collect the theories of Shiite jurisprudents about politics and state and classify them based on the foundations of divine or divine-popular legitimacy. In this book, nine theories under the two general titles of appointment and selection theories have been extracted from Shiite jurisprudence texts. Furthermore, the foundations, principles and interpretations of each of them have been explained. The author has also discussed the differences and commonalities of these theories.
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| According to him, the development of Shiite political theory began with the recognition of Shiism in the Safavid era and the relative empowerment of jurists in the Qajar era, with the works of jurists such as Mohaqeq Karaki and Mullah Ahmad Naraqi. He asserted that during this period we witnessed the formation of the theory of appointment, and then, the theory of selection also grew in the era of the Constitution and the Islamic Republic.
| | * [[Abd al-Rahman al-Jaziri]] |
| The book of State Theories in Shiite jurisprudence was reviewed and criticized by critics after its publication. The lack of comprehensiveness, lack of analysis, and lack of attention to the common positions of jurists regarding the guardianship of theIslamic jurist are among the criticisms that have been made to this book. In contrast to proper collection, documentation and fluent literature are among its advantages.
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| == Introduction == | | === نام کتاب === |
| The book of theories of state in Shiite jurisprudence seeks to report the opinions of Shiite jurists about politics and state and their classification. In this book, nine extraction theories are divided into two categories: appointment theories and selection theories. According to Mohsen Kadivar, the author of the book, Shiite jurisprudence in the field of individual rights is one of the richest sets of laws; However, in the field of social issues and public law rulings, a coherent collection has not been written down and the political opinions of jurists have been spread in various chapters such as enjoining the good and forbidding the evil, hodoud, holy war (Jihad), khums, sale and Friday prayer. For this reason, there is a need to collect these viewpoints in a coherent way, and this book is in pursuit of such objectives. It was placed in the field of Shiite political jurisprudence <ref>Haqiqat, "Criticism and review of state theories in Shiite jurisprudence", p. 182.</ref>..
| | |
| === The structure of the book and its Content === | | * [[Misbah al-Fiqahah]] |
| Before dealing with the nine theories, the author has reviewed four articles as an introduction. In the first introduction, he has discussed the four stages of the development of Shiite political jurisprudence, that is to say, the flourishing era of private jurisprudence, the era of monarchy and governorship, the era of constitutionalism and supervision, and the era of the Islamic Republic of Iran. The theory and purpose of writing the book has been justified (pp. 29-33).
| | * Salsabil fi Usul al-Tajzi'ah wa al-I'rab |
| In the third introduction, the author points to two categories of negative and positive theories about the state during the time of occultation in Shiite jurisprudence. The first group of jurists who do not derive a specific form of governance from jurisprudential evidence considers the presence of jurists in public affairs to be limited to probate matters (pp. 33-39) whereas, there are jurists who recommend the comprehensive plan for governing the society according to Sharia (pp.39-40). In the fourth introduction, he also deals with the classification of state theories based on the foundations of political legitimacy. In this introduction, by posing the question whether the consent of the Islamic Ummah is involved in the legitimacy of the state or not, two bases of direct divine legitimacy and divine-popular legitimacy have been given. According to him, based on direct divine legitimacy, four theories and based on divine-popular legitimacy, five theories have been presented about the state in Shiite jurisprudence, and the main questions and common principles of both theories have been extracted (pp. 41-56).
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| After presenting the preliminary discussions, the author briefly introduces the principles of the nine state theories in Shiite jurisprudence. These theories include the legitimate monarchy, the public appointment of jurists, the public appointment of jurists, the absolute appointment of jurists, the constitutional state with the permission and supervision of jurists, the caliphate of the people with the supervision of the authority, the elective jurists, the Islamic elective state, and the representation of common personal owners.
| | ===نامها=== |
| == Formation of political theory in Shiite jurisprudence == | | * Mousa: موسی |
| The author believes that from the 4th century to the 10th century, apart from brief references to state issues, no political theory was provided by Shiite jurists. The jurists in the Safavid and Qajar eras, with the works of jurists such as Mohaqeq Karaki and Mullah Ahmad Naraqi, the signs of the formation of political theories in Shiite jurisprudence were gradually revealed (pp. 14-18). According to him, in this period, we are witnessing the development of the appointment [[Theory of guardianship of the Islamic Jurist|theory of guardianship of the Islamic Jurist]] alongside the elective guardianship of the Islamic Jurist in probate matters and the authority of the Muslims of having splendor in conversion customs (19).
| | * Mohammad Ishaq : محمداسحاق |
| The encounter of Shiite jurists with concepts_ such as [[People's rights|people's rights]], [[Freedom|freedom]], justice, separation of powers, [[Law|law]], [[Equality|equality]] and [[Tyranny|tyranny]] in the constitutional era, and from the author's point of view _made us aware of two different jurisprudential approaches. One approach emphasized on the previous course and the dual theory of the appointment of jurists and the authority of Muslims with the title of legitimate state, and on the other hand, the reformist approach presented the theory of the constitutional state, following the compatibility of the two categories of tradition and modernity (pp. 19-21). The code of Shiite political thought during the period of the Islamic Republic moved towards the formation of the state with the thoughts of [[Imam Khomeini]] and the founders of the Islamic Republic. This course has been introduced by the author as the most fruitful stages of political jurisprudence in terms of theory and practice. (pp. 21-28)
| | * Abolqassem: ابوالقاسم |
| == Appointment theories ==
| | * Mohammad Sadeq: محمدصادق |
| After the introduction, the author introduced nine extractive opinions. He has included four theories of [[Legitimate monarchy|legitimate monarchy]], [[The public appointment of jurists|the public appointment of jurists]], [[The public appointment of the Council of religious authorities|the public appointment of the Council of religious authorities]] and [[The absolute appointment of jurists|the absolute appointment of jurists]] under the theories of appointment. Under each theory, he examines the principles, foundations and interpretations of each of these issues.
| | * Taqi: تقی |
| === The Principles of appointment theories === | | * Mirza: میرزا |
| According to the author, appointment theories, apart from the theory of legitimate monarchy, have several principles in common:
| | * Javad: جواد |
|
| | * Mohammad Javad: محمدجواد |
| * Velayat: This principle explains the type of state relationship between the people and the ruler,(p. 80) the position given to the jurists by the infallible, (p. 81-82) its domain in the public affairs of the society, the king’s affairs and political issues (p. 82) . Therefore, people have no involvement in the dismissal and installation of the jurist. (p. 84 and 100) | | * Lotfollah: لطف الله |
|
| | * Ahmad: احمد |
| * Appointment: According to this principle of the relationship between the ruler and the legislator, the appointment to the velayat is for all qualified people (p. 87) and in this appointment, it is not possible to rely on the people's choice. (p. 90 and 99-100) | | * Mohammad Baqer: محمدباقر |
| * Jurisprudence: In these theories, conditions are set for the ruler, among them jurisprudence and jurisdiction. | | * Mirza: میرزا |
| * The scope of the velayat: In these theories, the scope of the velayat is considered to be related to the interests of the society and is never limited to the matters of discretion. | | * Ja'far: جعفر |
| === The difference of appointment theories === | | * Fazlollah: فضل الله |
| According to the author, in addition to having commonalities in the foundations and principles, the theories of appointment also have some specific features for themselves. Among other things, in the theory of the appointment of public jurists, the ruler has no authority beyond the Sharia rulings. Accordingly, the ruler is not bound by the probate affairs and the primary and secondary recommendations of God and the laws of human affairs. On the other hand, this velayat is bound by the interest of the Islamic society, public affairs, state and politics. (pp. 107-108). This is a new theory which represents jurisprudence, some of its features include paying attention to the expedients of the state and society in jurisprudence, paying attention to the role of time and place in ijtihad and the ability to solve the political, and, finally, economic and cultural problems of society. (p. 109)
| | * Abdolkarim: عبدالکریم |
| The difference between the theory of public appointing authority of the Council of religious authority and the two theories of public appointing authority of the jurists and absolute authority is that instead of one person at the top of the pyramid of power, a council of authorities takes over the affairs of the nation (p. 97). Meanwhile, according to the previous two theories, if a righteous jurist exercises guardianship, no more jurists are allowed to exercise guardianship (p. 88. So, the guardian of the matter is determined from among the righteous jurists who have the current guardianship (p. 89).
| | ===نامهای خانوادگی=== |
| === Functional duality in the theory of legitimate monarchy ===
| | * Fayyaz: فیاض |
| Legitimate monarchy is one of the other theories of appointment, according to the author, it is one of the few theories in Shiite political jurisprudence that has been experienced in practice and has been governing the political practice of Shiites for a long time. (p. 58) This theory has two principles: one; The appointment of jurisprudents in probate matters, such as decree and propagation of religious rules, enforcement of limits, administration of endowments, etc., which is also interpreted as Sharia. The king has power in this area with conditions such as Islam, Shiism, and having authority. Of course, according to him, this separation was due to the imposing the conditions of the time, and the jurists were forced to be satisfied with this amount of authority (pp. 59-60). Five interpretations of this theory are presented by Allameh Majlesi, Mirzaye Qomi, Seyyed Jafar Kashafi, Fazolollah Nouri, and Abd Al-Karim Haeri Yazdi and Mohammad Ali Araki (p. 61-79).
| | * Musavi: موسوی |
| == Selection theories == | | * Khoei: خوئی |
| [[The constitutional-legitimate state]], [[The caliphate of the people under the supervision of the authority|the caliphate of the people under the supervision of the authority]], [[The elected governorship of the jurist|the elected governorship of the jurist]], [[The Islamic elected state|the Islamic elected state]] and [[The representation of the common private owners|the representation of the common private owners]] are the five theories that Mohsen Kadivar examined under the tile of selection theories. According to him, the theories of choice have several common features, the most important of which is increasing the role of the people in the state and reducing the powers of the jurists. Of course, each of the five theories has a special feature that is referred to. | | * Rohani: روحانی |
| === Limitation of power under the theory of constitutional state ===
| | * Mohaqqeq: محقق |
| Kadivar considers the theory of constitutional state with the permission and supervision of jurists with its two readings (legitimate and constitutional) to be the fruit of the constitutional revolution and in response to the questions and demands raised at that time (pp. 112-115). The most prominent feature is restricting the power by the constitution and the separation of powers (p. 112). According to him, These two interpretations according to the constitutional state have the commonalities and differences. Both of them acknowledge the maintaining the principles of religion, Islamic splendor, observance of justice, consultation and performing the state in the occultation era. However, they differ in the way of managing public affairs during absence, the relationship between law and legislation and the perception of equality and freedom. (p. 118-117)
| | * Karaki: کرکی |
| The author summarizes the principles of this theory based on the opinions of Mirza Naeeni as follows: (a) taking the foundations of the constitutional state from the book of God and Sunnah; (b) maintaining internal systems and protection from foreign interference by the constitutional state; (c) managing accounting affairs by competent authorities with the permission of jurists; (d) drafting a constitution; (e) monitoring the performance of the state by the parliament; (f) taking charge of unwritten affairs in consultation with the people's intellectuals; and (g) observing equality and freedom (p. 119-121).
| | * Tabatabaei: طباطبائی |
| === People's guardianship over each other in the theory of people's caliphate with the supervision of authority ===
| | * Qomi: قمی |
| The theory of people's guardianship under the supervision of authority has been introduced as the final opinion of Seyyed Muhammad Baqir Sadr, which is explained in Al-Islam Yaqoud al-Hayyat (p. 129). In this theory, man is free from the sovereignty and dominion of other than God and has ruled over his own destination (pp. 129-130). Accordingly, based on the rule of consultation and guardianship, people will exercise sovereignty over each other equally (pp. 129-130), and they will monitor these acts of guardianship and sovereignty in terms of compliance with Islamic regulations. (pp. 129-134). In this theory, apart from the role of the people, authority plays an essential role in political life (p. 136) and that women, like men, share in the actions of guardianship. Authority is more supervisory than executive. (p. 139)
| | * Tabrizi: تبریزی |
| === The possibility of benefiting from human experiences in the theory of the selective guardianship of constrained jurist ===
| | * Shubairi: شبیری |
| The author of the book considers the theory of the selective guardianship of the jurist as the first attempt of the jurists of the Qom seminary regarding the state based on divine-popular legitimacy and is a combination of the traditional theory of the authority of the jurist and national sovereignty. (p. 141). In Derasat fi Velayat al-Faqih by Hossein Ali Montazeri the following issues have been discussed: (a) the jurisprudence of the Islamic ruler; (b) electing the ruler by the people; and (c) restricting the powers of the ruler to the constitution. (pp. 148-149)
| | * Zanjani: زنجانی |
| According to Kadivar, in this theory, the unelected jurist does not have actual guardianship, and more rights have been predicted for the people than in the theory of Naeeni and Sadr. Human experience can be used to manage the society in different time and place conditions, and finally the Islam of the state will be ensured by observing the conditions of the Islamic ruler. (p. 158)
| | * Fazel: فاضل |
| === Restricting the authority of jurists in the theory of Islamic elected state ===
| | * Lankarani: لنکرانی |
| The theory of Islamic elected state was presented by three Iraqi and Lebanese jurists, Seyyed Mohammad Baqer Sadr, Mohammad Javad Mughniyeh and Mohammad Mahdi Shams Al-din. (p. 159). According to Mohsen Kadivar, this theory does not give any special political privileges to the jurists and their duties are limited to judging and calling to good. Also, this theory of the Islamic state based on direct divine legitimacy is specific to the time of the infallible. According to him, in this theory, the management of political affairs during occultation is left to the people themselves. To be sure, the fixed rules of Sharia must be observed and the changing rules must not be inconsistent with the fixed rules. Finally, this theory considers the form of the Islamic state to be a council, and its being Islamic is due to the Islamic laws. (p.173-174) | | * Safi: صافی |
| === The impact of jurisprudential rules of ownership and representation on the political life of society ===
| | * Golpaygani: گلپایگانی |
| The theory of the representation of common private owners regarding the state in Shiite jurisprudence was presented by Mahdi Haeri Yazdi in his book Wisdom and Government (p. 175). The establishing political legitimacy on the jurisprudential rule of ownership and the issue of choice based on the jurisprudential rule of representation, and finally specifying the place of religion and jurisprudence in the politics and planning of society have been reviewed. (p. 175)
| | * Alidoost: علیدوست |
| == Criticism and evaluation of the book ==
| | * Mulla: ملا |
| After its publication, the book Theories of State in Shiite Jurisprudence was criticized and evaluated by some political jurisprudence researchers, including Seyyed Sadeq Haqiqat. According to him, the prominent feature of the book is that for the first time, it has comprehensively classified the theories of Shiite political jurisprudence. Moreover, by distinguishing between the principles, foundations, and interpretations, it has made possible a precise understanding of the theories, and it has shown well that there is only one reading in Shiite jurisprudence. <ref>Haqiqat, "Examination and criticism of state theories in Shiite jurisprudence", p. 181.</ref>. Of course, according to him, this book collects the theories of sovereignty or the foundations of legitimacy, not the state theories. <ref>Haqiqat, "Examination and criticism of the state theories in Shiite jurisprudence", p. 182.</ref>. Another point is that the book is neither analytical nor critical in the strict sense, but the level of this writing is description and classification. The other point is that the theories presented are in the field of political thought, not only in political jurisprudence.<ref>Haqiqat, "Examination and criticism of state theories in Shiite jurisprudence", p. 182.</ref>. The lack of comprehensiveness in collecting theories related to the state is another criticism that has been made to the book.<ref>Haqiqat, "Examination and criticism of state theories in Shiite jurisprudence", p. 183.</ref>.
| | * Naraqi: نراقی |
| Hamze Ali Vahidimanesh, in his review of the book Theories of State in Shiite Jurisprudence, believes that this book ignored the common positions of the jurists on the issue of guardianship of the Islamic Jurist and tried to highlight the differences.<ref>Vahidimanesh, "Criticism on the book on state theories in Shiite jurisprudence", p. 180.</ref>. He did not take into account the works of theoreticians and studied only a part of the works that would satisfy his goals.<ref>Vahidimanesh, "Criticism on the book of State theories in Shiite jurisprudence", p. 210.</ref>.
| | * Majlesi: مجلسی |
| == References ==
| | * Gilani: گیلانی |
|
| | * Kashfi: کشفی |
| * Haqiqat, Seyyed Sadeq, "Examination and Criticism of State Theories in Shiite Jurisprudence", Political Science Quarterly, No. 48, 2008. | | * Nouri: نوری |
| * Vahidimanesh, Hamze Ali, "Criticism of the book State theoriesin Shiite Jurisprudence", Islamic State Quarterly, Year 11, Number 3, 2005.
| | * Haeri: حائری |
| == Footnote == | | * Yazdi: یزدی |
| [[fa:نظریههای دولت در فقه شیعه (کتاب)]]
| | * Haghighat: حقیقت |
| [[category:Books on Political Fiqh in Persian]]
| | |
| [[category:Books by Mohsen Kadivar]] | | == اصطلاحات == |
| | * [[disliked (makruh)]] |
| | * no necessary connection : ملازمه منجزی |
| | * sayyid |
| | * contemporary scholars of Usul al-fiqh : فقهای اصولی |
| | * [[Maliki school]] |
| | * [[Shafi'i school]] |
| | * Advanced Jurisprudence (Kharij) : خارج فقه |
| | * the principle of interdependence: قاعده ملازمه |
| | * principle of interdependence at the macro level : قاعده ملازمه کبروی |
| | *Rational proof of innocence: برائت عقلی |
| | *Rational precaution: احتیاط عقلی |
| | *the repugnance of punishment without warning (qubh al-'iqab bila bayan) |
| | *the right of obedience (haqq al-ta'ah) |
| | *[[age of occultation (ghaybah)]] |
| | *fundamental boundaries: خطوط قرمز در اصطلاح فقهی |
| | *Istislah (public interest) |
| | *abominations and evil deeds: فحشاء و منکر |
| | *disengagement: عدم تعهد |
| | *unreliable conjecture (zann): ظن غیر معتبر |
| | *Istihsan (juristic preference): استحسان |
| | *pure water (mutlaq) and mixed water (mudaf): آب مطلق و مضاف |
| | *enjoining what is right and forbidding what is wrong (al-amr bi al-maʿrūf wa al-nahy ʿan al-munkar) |
| | *Hudud (fixed punishments under Islamic law) |
| | *Guardianship (Wilayah) |
| | *non-litigious matters (al-omour al-hesbiah) |
| | *Hudud (fixed punishments under Islamic law) |
| | *Ijtihad: اجتهاد |
| | *[[rule of the bed (qā'idat al-firāsh)]] : قاعده فراش |
| | *'''Artificial Procreation: انجاب/تولید مثل''' |
| | *Common Religious Consciousness: ارتکاز |
| | *Declaratory Law: حکم تکلیفی |
| | *Unrelated individual person/ Non-mahram: نامحرم |
| | *scenario: فرض (فقهی) |
| | *prohibited: علمی که شرعا مجاز نیست اما منجر به نسب مشروع می شود |
| | *Coitus: نزدیکی جنسی |
| | *IVF: لقاح خارج از رحم |
| | *The Principle of Precaution: اصالة الاحتیاط |
| | *Recipient (Gestational mother): صاحب رحم |
| | *Transplantation: پیوند (اعضای بدن) |
| | *Rational purpose: غرض عقلایی |
| | *Undue hardship: حرج |
| | *Consummated marriage: زنی که با او نزدیکی شده |
| | *Marital prohibitions (''Mahramiyah''): حرمت نکاح |
| | *Ensoulment (''Nafkh al-Rūḥ''): ولوج روح |
| | *Quranic Deduction: استنباط از قرآن |
| | *Provenance: صدور |
| | *Semantical: دلالت |
| | *Conventional language: زبان عرفی |
| | *The Contraction and Expansion of Sharia: نظریه قبض و بسط شریعت |
| | *Evolutionary nature of knowledge: تکمیل معرفت بشری |
| | *Intellect: عقل در اصطلاح فقهی |
| | *scholar: روحانی، آخوند |
| | *Biographical Evaluation: رجال |
| | *Guardianship of the Jurist: ولایت فقیه |
| | *Inerrancy: عصمت |
| | *The Infallibles: معصومین |
| | *Apprehended Significance: دلالت تصوری |
| | *Preferability: ارجحیت |
| | *Variable Rulings: احکام متغیر |
| | *Superseded or rendered void: حکمی که دیگر کارکرد ندارد |
| | *Traditionalist Jurisprudence: فقه سنتی |
| | *Teleological: غایت گرا |
| | *State-centric Jurisprudence: فقه حکومتی |
| | *Legal Derivation: استنباط احکام |
| | *Laypeople: مقلد |
| | *Solitary Tradition: خبر واحد |
| | *Forbidden Medicaments: درمان با محرمات |
| | *Jurisprudential Inquiries: استفتائات |
| | *Medical Screening: غربالگری |
| | *Civil Liability: ضمان قهری |
| | *State of Necessity: قاعده الضرورات تبیح المحظورات |
| | *Inebriants: مسکرات |
| | *Abrogation of Prohibition: رفع حرمت به واسطه عناوین ثانویه |
| | *The Public Treasury: بیت المال |
| | *Violation of Professional Oaths: نقض قسم |
| | *Illicit Enrichment: اکل مال به باطل |
| | *Rule of Liability: قاعده ضمان |
| | *Direct Skin-to-Skin Contact: لمس بدون واسطه |
| | *Legal Incompetents: فرد محجور |
| | *Analytical-Ijtihadic Approach: روش اجتهادی-تحلیلی |
| | *Emergent Jurisprudential Issues: مسائل مستحدثه |
| | *The Practice of the Religious Community: سیره متشرعه |
| | *Linguistic Principles: اصول لفظیه |
| | *Practical Principles: اصول عملیه |
| | *Juridical Consensus: اجماع فقهی |
| | *General Evidences: قواعد عام فقهی |
| | *Legal Presumption: اصل (در مقام شک) |
| | *Gender Intermixing: اختلاط زن و مرد |
| | *Inherent Dignity: کرامت انسانی |
| | *Financial Maintenance: نفقه |
| | *The Conduct of the Rational: سیره عقلاء |
| | *Divine Revelation: وحی |
| | *The Major Occultation: عصر غیبت |
| | *The Scripture and Tradition: کتاب و سنت |
| | *Tacit Approval: تقریر |
| | *Non-Textual Proofs: ادله لبیه |
| | *The Normative Consciousness of the Devout: ارتکاز متشرعه |
| | *Evidence-Based Consensus: اجماع مدرکی |
| | *Masculinity: شرط ذکورت |
| | *The Preliminary to a Prohibited Act: مقدمه حرام |
| | *The Minimum Certainty: قدر متیقن |
| | *A Fortiori Argument: قیاس اولویت |
| | *Indefinite Noun: نکره در سیاق اثبات |
| | |
| | == الگوهای دانشنامه == |
| | * This category is created for articles related to [Name of the Person]. |
