چکیده:
Despite the transformations and evolutions in the West and its cognitive accumulation in terms of both content and form over its centuries-long history, republicanism has been proposed in various discourses within Shia political thought in Iran since the Constitutional Revolution era, fueling extensive challenges and conflicts. This article aims to analyze Imam Khomeini's positions and views regarding this subject while explaining the backgrounds of the formation of republicanism in his political thought. The author believes that although republicanism is emphasized in Imam's political thought in terms of both certain substantive components and cohesion (mr F), because his approach to systematic republicanism differs from republicanism in his views, it will lead us to unrealistic results. For this reason, we are faced with a set of interpretations and hermeneutics of republicanism in Imam's views, among which one can mention formalist, conformist, paradoxical, and essentialist perspectives...
خلاصه ماشینی:
B. Law and Rule of Law Imam Khomeini wanted a government that would bow its head before the law, be subject to the law, and considered the first person of the country equal to every single individual of society before the law, although some believe that from his perspective "Sharia is the only law, and the enactment of human laws is permissible and legitimate only insofar as they are practical measures for the implementation and investigation of divine rulings," "with regard to this way of thinking, he considers human statutory laws, no matter how reasonable and correctly enacted they may be, to lack any inherent mandatory and executive character and considers them subject to the approval and confirmation of jurists.
" He continues by asking, "Do these interpreters pay attention to the implications of their own words?" 2 In any case, it seems that viewpoints related to Islamism versus republicanism place special emphasis on charisma and even consider it an institution beyond the constitution: In fact, supporters of traditional and charismatic authority support the aforementioned thought and place emphasis on a specific type: the connection between the people and the Wilayat al-Faqih; for example: "Regarding the bond between the leader and the people, it has been argued that, contrary to the perception of legalists, the legitimacy of the system and the leadership does not depend on votes and opinions because the people cannot identify a righteous and qualified jurist.
(
, 
, 
)
