Abstract:
This article seeks to examine the principles, paradigms and =
modern process of democracy in Iran and Shia Islam. From a =
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jurisprudence point of view, Shia modernism is based on two main
school of Shiism in Iran, namely Sheikh Ansari and Sahib Jawaher,
out of which the Shia Modernism sprung and developed. The two
paradigms of the Constitutional Revolution and the Islamic Republic,
their inside developments and also historical-political consequences
of these two political life models, isin one way or another based on the
two above-mentioned schools of jurisprudence and are considered to
be their outcomes. This article attempts to point out such basics of
Shia democracy in the context of the Constitutional Revolution and
the Islamic Republic and also to report briefly the developments of
these two theories through the last one hundred years.
Machine summary:
"A review of the jurisprudent-political developments in the jurists' ideologies linked to the School of Sheikh Ansari since the Constitutional Revolution indicates that this theory has had special changes during the last century, which can be shown in the following diagram: Boycotting monarchy as an absolute despotism - The necessity of Constitution Revolution presence as an element with smaller degree of wickedness - Shia democracy during the Occultation The school of Sheikh Ansari has expanded kind of jurisprudent• Kalami principles, without notice to which no perception of the nature of the experience the followers of this school had from democracy would be possible.
• The structural separation of judiciary power The jurisprudent-political doctrine of the Constitutional Era excluded legislating juridical laws, and even implementation orders and the instructions of the religious rulers from the authorities of the National Assembly, and emphasized that such affairs were self-evident in the Shariah of Islam and guardianship of jurisprudence were bound to undertake them.
In brief, the above new organizations are generally designed for solving two main problems which found no solution in Shia constitutional theory; the first one is for supervising the social laws to be legal, and simultaneously emphasizing the democratic aspect of the society, and the other is forovercoming the deadlocks which result from the incompatibility of the secondary religious verdicts and the political life interests in the modem government."