Political Participation in Shiite Political Jurisprudence (book): Difference between revisions
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|author = Alireza Salehi | |||
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*'''Abstract''' | |||
'''Political Participation in Shiite Political Jurisprudence''' (in persian: [https://ency.feqhemoaser.com/fa/view/%D9%85%D8%B4%D8%A7%D8%B1%DA%A9%D8%AA_%D8%B3%DB%8C%D8%A7%D8%B3%DB%8C_%D8%AF%D8%B1_%D9%81%D9%82%D9%87_%D8%B3%DB%8C%D8%A7%D8%B3%DB%8C_%D8%B4%DB%8C%D8%B9%D9%87_(%DA%A9%D8%AA%D8%A7%D8%A8) مشارکت سیاسی در فقه سیاسی شیعه]) written by [[Seyyed Sajjad izdehi]] is a jurisprudential research seeking to know the ideal type of [[Political participation|political participation]] and its characteristics from the perspective of Shiite political jurisprudence and its difference with non-Shiite readings. With an ijtihad approach, he has extracted the effective sharia components in the analysis of political participation from jurisprudential sources. According to him, political participation in order to determine destiny and macro decision-making has a large capacity in Shiite political jurisprudence. | |||
The author considers the maximum ability of jurisprudence to respond to the issues and topics needed by all people in all times and places and in all matters, as well as the freedom of choice of people in determining their own destiny, as the basis and principles of political participation. He considers political participation to be the cognate of the establishment of the Islamic state. In addition, he believes that by dividing the existing systems into legitimate and illegitimate, in a legitimate political system formed under the rule of the infallible or his vicegerent, political participation is the responsibility of the people. | The author considers the maximum ability of jurisprudence to respond to the issues and topics needed by all people in all times and places and in all matters, as well as the freedom of choice of people in determining their own destiny, as the basis and principles of political participation. He considers political participation to be the cognate of the establishment of the Islamic state. In addition, he believes that by dividing the existing systems into legitimate and illegitimate, in a legitimate political system formed under the rule of the infallible or his vicegerent, political participation is the responsibility of the people. | ||
Referring to a series of verses about allegiance, enjoining the good and forbidding the evil, cooperation on goodness and piety, as well as examining the theoretical and practical life of the Ahl al-Bayt (PBUH) and the building of wisdom, he emphasizes the necessity of political participation of the elites and people under legitimate or illegitimate government whether it is positive or negative. He categorizes the solutions presented in the jurisprudence texts under the legitimate government in three stages: establishment of government and selection of rulers, support and proper administration of government and finally supervision and control of power. On the other hand, Taqiyyah Madarati considers interaction and cooperation with the oppressive ruler, criticism and disobedience of orders among the solutions of minimal and negative political participation in such systems. | Referring to a series of verses about allegiance, enjoining the good and forbidding the evil, cooperation on goodness and piety, as well as examining the theoretical and practical life of the Ahl al-Bayt (PBUH) and the building of wisdom, he emphasizes the necessity of political participation of the elites and people under legitimate or illegitimate government whether it is positive or negative. He categorizes the solutions presented in the jurisprudence texts under the legitimate government in three stages: establishment of government and selection of rulers, support and proper administration of government and finally supervision and control of power. On the other hand, Taqiyyah Madarati considers interaction and cooperation with the oppressive ruler, criticism and disobedience of orders among the solutions of minimal and negative political participation in such systems. | ||
Finally, by distinguishing between non-democratic political systems, based on democracy and religious democracy, the author discussed the capacities of political participation in each of these systems and believes that the ideal type of political participation is not only a right but also a duty of individuals in a democratic system. A religion takes place whose external manifestation has taken place in the Islamic Republic of Iran. | Finally, by distinguishing between non-democratic political systems, based on democracy and religious democracy, the author discussed the capacities of political participation in each of these systems and believes that the ideal type of political participation is not only a right but also a duty of individuals in a democratic system. A religion takes place whose external manifestation has taken place in the Islamic Republic of Iran. | ||
Influenced by the constitution of the Islamic Republic of Iran (a political system based on dual sovereignty) and the jurisprudence that supports it, the author of the book considers the legitimate and ideal Shiite system to be a system whose ruler is appointed by God. In addition, people accept such a ruler as the basis for his gaining power to provide such a view imagines a secondary role for people in political participation and sometimes reduces them to the level of a tool of governance. | Influenced by the constitution of the Islamic Republic of Iran (a political system based on dual sovereignty) and the jurisprudence that supports it, the author of the book considers the legitimate and ideal Shiite system to be a system whose ruler is appointed by God. In addition, people accept such a ruler as the basis for his gaining power to provide such a view imagines a secondary role for people in political participation and sometimes reduces them to the level of a tool of governance. | ||
==Overview== | ==Overview== | ||