State theories in Shiite jurisprudence (book): Difference between revisions
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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 Sayyid Muhammad Baqir 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) | 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 Sayyid Muhammad Baqir 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) | ||
=== Restricting the jurist (wali al-faqih) of jurists in the theory of Islamic elected state === | === Restricting the jurist (wali al-faqih) of jurists in the theory of Islamic elected state === | ||
The theory of Islamic elected state was presented by three Iraqi and Lebanese jurists, Seyyed Mohammad Baqer Sayyid Muhammad Baqir 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 | The theory of Islamic elected state was presented by three Iraqi and Lebanese jurists, Seyyed Mohammad Baqer Sayyid Muhammad Baqir 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 enjoining what is right. 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) | ||
=== The impact of jurisprudential rules of ownership and representation on the political life of society === | === The impact of jurisprudential rules of ownership and representation on the political life of society === | ||
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) | 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) | ||