چکیده:
This writing aims to examine the theoretical and practical foundations of the concept of religious democracy as one of the achievements of the Islamic Revolution of Iran and the new concepts that have been raised in the literature and political discourse of our country in recent years. To this end, the components and requirements for the realization of religious democracy, such as the belonging of government to the people and the decisive role of the people in choosing rulers, are analyzed with reference to the approach of Hazrat Ali (AS) as the concrete embodiment of the Quran and the essence of the prophetic tradition, so that through these discussions, the distinguishing aspects of religious democracy from liberal democracy become clear.
خلاصه ماشینی:
193-194) In his response to Muawiyah's letter, Hazrat Ali (AS), in the wake of the killing of Uthman, recognizes the freedom of the people in choosing an Imam and a leader as a divine and Islamic ruling, which they must act upon before any other action: فالواجب فی حکم اللّه و حکم الاسلام علی المسلمین بعد ما یموت امامهم او یقتل ضالا کان او مهتدیا مظلوما کان او ظالما حلال الدم او حرام الدم ان لایعملوا عملا و لایحدثوا حدثا و لایقدموا یدا و لارجلا و لایبدوا بشی قبل ان یختار و الا نفسهم اماما "After the death or killing of a leader and ruler, regardless of whether he was on the truth or falsehood, whether he was an oppressor or oppressed, whether his blood was lawful or unlawful, it is necessary and obligatory for Muslims that they perform no action, do not engage in any work, do not take a step forward or backward, and do not initiate anything before they choose an Imam for themselves.
The Commander of the Faithful (AS) refrained from accepting leadership for two major reasons: one was His Eminence's attitude toward government and political power, which he considered among the lowest and most worthless phenomena; and the other was the developments and deviations that had occurred in various affairs among individuals and society during the 25 years of Imam Ali's (AS) seclusion, in such a way that the people did not show readiness for fundamental and structural reforms or a return to the Sunnah of the Holy Prophet (PBUH).
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