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Contemporary religious authority and the concept of political action | (3-3) |
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Contemporary religious authority and the concept of political action | (3-3) |
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State / Civil
This was the situation until 2003, and beyond; it has to Najaf had to express its point of view about the most pronounced in the form of the state and its identity and the relationship of the nation ( the Iraqi nation this time) it.
The question now is how contemporary dealt Shiite authority - represented by the certifying Sistani - with the issue of the concept of the state and the shape and the relationship of the nation out of hand, and how Modat reference itself within this state on the other hand?
It is here that we've come to the heart of our reality now, which should be on the observer and analyst that absorbed in the position of this authority and its relationship with the Iraqi political parties in general, and particularly about the Shia? The question is : Are Absorb the Iraqi public, especially the Shiite this relationship? Will the political parties, especially the Shiite aware of the perception of reference and concept for political action and the relationship between the nation state (reference state relationship, and the relationship of the new Iraqi Iraqis of their state , which began its history in 2003)?
It is here that I want to return to the letters of (1) the reference positions to illustrate this concept , which insists reference it, which does not seem that one level of clarity in the minds of many of the sons of the Iraqi people (and even Shiite political parties), and even pan Shiites , who are interested to understand this Reference and abide by the vision and work on it? Our question is simply how to imagine contemporary Shiite state? What is the concept of the political work of the nation and the parties together within the political space for such a state?
Previously, Mohammed Baqir al - Sadr that occur in a brochure (human succession certificate prophets), written at the time of the triumph of the Iranian revolution , the idea is very important, an idea (linear succession and witness the merger when the nation) (2), where he practiced the nation 's governance and supervision of itself, but look for this phase as part of the future, specifically when (liberation of the nation itself Juggernaut), any time be able to own the maintenance of deviation and directed towards the wise caliphate goals, and it can only be done when the (nation becomes impeccable in quality vision) (3). Prior to this stage , they need to be a "martyr" is responsible for this task ( a prophet or imam or reference) (4). This idea inspired other in two directions: first by Mohammad al - Sadr in (Encyclopedia of Imam Mahdi) (5) when he talked about the era of "infallible society" , which is a result of what he called " the year of divine planning for after the apparition," after the era of the appearance of the Hidden Imam and his death . The second asked Mohammad Mehdi Shamseddin when he talked about the idea of (the state of the nation itself) (6), we are going to live in the era of the said merger without the need to wait for the near future of it, or the one that follows the appearance of the Hidden Imam and his death. Mattiyna "enable religion , " the establishment of an Islamic government, and the "certificate of the nation 's " glitter Other (7).
This hypothesis imaginable Shamsuddin hardly find a significant upgrade in the maturation within the views of al - Sistani in the Iraqi state after the (2003) and in positions of related issues, from the constitution and the elections and the distribution of powers and independence to eliminate political participation of the people and the responsibility of the political parties involved in political action. It 's the first time that we find the "highest religious reference" distinguishes between two concepts of the state ( the concept of my words) derives its legitimacy from the infallible Imam, and (political concept) is based on the choice of the nation and be a part of their responsibility.
I have contemporary reference data confirmed that the (political order form determined by the Iraqi people) (8), and (Reference does not exercise a role in power and judgment) (9), and that the Hawza task does not go beyond education, counseling and religious education (10). Reference has not adopted the idea of calling for the establishment of a religious state (11), and said about it clearly is not interested in export an Hawza for the exercise of political action (12).
It was a reference letter that the nation govern itself, which is independent of the elected Parliament at whim, which bear the responsibility of the age of their laws and control based on the application of those laws, within the logic of co - existence and peaceful transfer of power. The contemporary reference first to be invited to (lay the foundations of a civil state based on constitutional institutions which respect the rights and duties) (13). Even when talking about the Muslim presence in the Constitution only only noteworthy on (religious constants and moral principles and social values of the Iraqi people) (14) without penetrating in detail what is meant by these constants, principles and values, but leave it to lawmakers and legal experts and jurists mission statement in an atmosphere of scientific and political debate vocational and professional. Brief words: leave it to the free search and strive to resolve those files and puts reached between the representatives of the people are sewn to their own decision about it .
The failure to absorb the fundamentals behind it these positions and letters issued by reference, prompting them to wallow in claim religious authority to intervene as you do not see a part of their duty "legitimate" in the exercise of political activity, but that some are trying to mislead people by suggesting that the reference is responsive to people 's problems and concerns or it is not indifferent to it, in a move some of this to shirk responsibilities that have nothing to reference it. It is time for the Iraqi people understand that the politicians, and not others, bear the brunt of their actions and decisions, and on the first and last of their problems is not a reference, but they themselves ( the people and parties).
The Shiite dating to assume "others" doing politics instead of him, and through centuries of living as a community isolated within the countries that Asroha in their history dedicated in their awareness that "al - Faqih" or "reference" is proceeding to solve their problems. Contemporary Shiite understand that this era has gone, and that he should reach the amount of men in the management of its affairs by himself. The reference today more "progressive" than the Shiite political parties and the Shiite political audience! (This paradox lies on the opposite of what happened in the European history of the Popes corrupt authority and their involvement themselves in all that is related to the state and its affairs). What is happening here today is that the reference see political action affair of the affairs of the people and his powers, and he has to take responsibility for his work, and Visahh prosecuted and criticize and oppose and renews plans ... etc, in other words: he must resign himself and a weaning!
Weaning is to transact their business people based on their experiences and their awareness of , and hold them fully responsible for that. They board themselves without orchestrating Affairs and Sayat not baptized or not direct supervision. Weaning to regain the same rights and to invoke his mind and interests, this is a solid idea of enlightenment as put forward "was," In the history of Islam is much to support this understanding of the role of the mind and the task of human thinking and his life. The reference today determined to bear politicians and community historical responsibilities, that Izawloa policy without sanctities (and bookmark know that when they enter politics they should prosecute the logic of politics is not the logic of the holy sites, the logic of practical success bringing interests and ward off evil, the logic of the successful management and good governance , and their results, not logic religious prestige that muzzles mouths, so is continuing in its position not to take responsibility for the success or failure of others). Must stop at about Final those voices calling for reference as you do not see is (= reference) of homework, but not education as a letter of reference for years that people traveling in their affairs and take full responsibility for that.
The Shiite repositioning itself in the context of Islamic history as an extension of the line of belief and Lfaqahh and the general culture of Islam and acquaintances, which is why refrain from itself that engaged directly about at a local affair, even if the matter is (like Iraq) historical country of Shi'ism and its depth and its meat and staminate. Is the sponsor and guides and advises public and put proposals if necessary, and then leave it to the nation, the people, the political parties, to assume their responsibility in the administration, and the results produced. It is at the same time draws Shiite integration into their communities and their countries, and invites everyone (Saudi Shiites, Shiites Yemen, Bahrain 's Shiites, Lebanon 's Shiites, etc ...) to act according to their own countries and their own and their history. In Iraq do the same thing; and so it is right to distance itself from the details for the maturing of political practice and rationalization of itself, but the political parties have not resolved their differences and cooperate to build a state, you want to involve reference to their differences, and the reference will not be any way for it because this trend is opposed philosophy of political action contrasts with the project and its location within the Muslim world.
Some are trying Packaging political inability to perform his duties proverb "tradition", ie it mimics the reference Doe, and therefore is expected to indicate it was due to what it can do. In fact , the employment of "tradition" a saying in politics employ elusive (and I'm not talking about intentions for every man that which he intended.) Reference do not want tradition in politics! Here are her letters since the 13 - year - old did not miss once to this idea, but calls for the independence of political action and deal with it in accordance with the general interest of the people and its decisions, its history and its values (all the people , according to its special status). The idea of tradition here , which is contradictory to the project reference, saying that she infected impotent political Peixah does not know what he 's doing. The limits of tradition and Mhaddadat.
The tradition of philosophy, and philosophy of the contemporary reference (State of the Nation itself in the management of political work) (15).
__________
(1) pumice, Hamid, texts issued by Sayyed Sistani in the Iraqi issue, the Arab historian House, i 1, 2009.
(2) lead the life of Islam, op . Cit . , P . 159 - 160.
(3) Ibid: p . 161 .
(4) Ibid: p . 136.
(5) chest pointed to this idea in more than one place inside his encyclopedia mentioned, but the most important place is covered in detail as stated in Part IV of which entitled to " the promised day." See: chest Mohammed, the promised day, House and Library Insights - Beirut, i 1.2011, p . 689, p . 762.
(6) Shams al- Din, Mohammed Mehdi, a system of governance and administration in Islam, 2nd Floor, pp .409 - 420. It also has : in the Islamic political meeting, p . 65, p . 95, p . 97, p . 98.
(7) at the meeting, former source: p . 98, 102.
(8) texts, op . cit . , p . 20.
(9) the same source.
(10) Ibid: p . 50.
(11) Ibid: p . 100.
(12) to the same source.
(13) See the second sermon for Friday prayers Imamate Mahdi Karbalai held on 11 - 1-2013 m. 3200 R 5 [You must be registered and logged in to see this link.] NM & t = 311 s
(14) texts, a former Source: p . 50.
(15) we were able to double the size of this research would take us all the texts that we have mentioned in the Metn and we explained what we did all of the readings and hypotheses around, but we preferred to put public theoretical framework for it , leaving the task to return to the sources referred to the expansion of what we put forward to other researchers.
This was the situation until 2003, and beyond; it has to Najaf had to express its point of view about the most pronounced in the form of the state and its identity and the relationship of the nation ( the Iraqi nation this time) it.
The question now is how contemporary dealt Shiite authority - represented by the certifying Sistani - with the issue of the concept of the state and the shape and the relationship of the nation out of hand, and how Modat reference itself within this state on the other hand?
It is here that we've come to the heart of our reality now, which should be on the observer and analyst that absorbed in the position of this authority and its relationship with the Iraqi political parties in general, and particularly about the Shia? The question is : Are Absorb the Iraqi public, especially the Shiite this relationship? Will the political parties, especially the Shiite aware of the perception of reference and concept for political action and the relationship between the nation state (reference state relationship, and the relationship of the new Iraqi Iraqis of their state , which began its history in 2003)?
It is here that I want to return to the letters of (1) the reference positions to illustrate this concept , which insists reference it, which does not seem that one level of clarity in the minds of many of the sons of the Iraqi people (and even Shiite political parties), and even pan Shiites , who are interested to understand this Reference and abide by the vision and work on it? Our question is simply how to imagine contemporary Shiite state? What is the concept of the political work of the nation and the parties together within the political space for such a state?
Previously, Mohammed Baqir al - Sadr that occur in a brochure (human succession certificate prophets), written at the time of the triumph of the Iranian revolution , the idea is very important, an idea (linear succession and witness the merger when the nation) (2), where he practiced the nation 's governance and supervision of itself, but look for this phase as part of the future, specifically when (liberation of the nation itself Juggernaut), any time be able to own the maintenance of deviation and directed towards the wise caliphate goals, and it can only be done when the (nation becomes impeccable in quality vision) (3). Prior to this stage , they need to be a "martyr" is responsible for this task ( a prophet or imam or reference) (4). This idea inspired other in two directions: first by Mohammad al - Sadr in (Encyclopedia of Imam Mahdi) (5) when he talked about the era of "infallible society" , which is a result of what he called " the year of divine planning for after the apparition," after the era of the appearance of the Hidden Imam and his death . The second asked Mohammad Mehdi Shamseddin when he talked about the idea of (the state of the nation itself) (6), we are going to live in the era of the said merger without the need to wait for the near future of it, or the one that follows the appearance of the Hidden Imam and his death. Mattiyna "enable religion , " the establishment of an Islamic government, and the "certificate of the nation 's " glitter Other (7).
This hypothesis imaginable Shamsuddin hardly find a significant upgrade in the maturation within the views of al - Sistani in the Iraqi state after the (2003) and in positions of related issues, from the constitution and the elections and the distribution of powers and independence to eliminate political participation of the people and the responsibility of the political parties involved in political action. It 's the first time that we find the "highest religious reference" distinguishes between two concepts of the state ( the concept of my words) derives its legitimacy from the infallible Imam, and (political concept) is based on the choice of the nation and be a part of their responsibility.
I have contemporary reference data confirmed that the (political order form determined by the Iraqi people) (8), and (Reference does not exercise a role in power and judgment) (9), and that the Hawza task does not go beyond education, counseling and religious education (10). Reference has not adopted the idea of calling for the establishment of a religious state (11), and said about it clearly is not interested in export an Hawza for the exercise of political action (12).
It was a reference letter that the nation govern itself, which is independent of the elected Parliament at whim, which bear the responsibility of the age of their laws and control based on the application of those laws, within the logic of co - existence and peaceful transfer of power. The contemporary reference first to be invited to (lay the foundations of a civil state based on constitutional institutions which respect the rights and duties) (13). Even when talking about the Muslim presence in the Constitution only only noteworthy on (religious constants and moral principles and social values of the Iraqi people) (14) without penetrating in detail what is meant by these constants, principles and values, but leave it to lawmakers and legal experts and jurists mission statement in an atmosphere of scientific and political debate vocational and professional. Brief words: leave it to the free search and strive to resolve those files and puts reached between the representatives of the people are sewn to their own decision about it .
The failure to absorb the fundamentals behind it these positions and letters issued by reference, prompting them to wallow in claim religious authority to intervene as you do not see a part of their duty "legitimate" in the exercise of political activity, but that some are trying to mislead people by suggesting that the reference is responsive to people 's problems and concerns or it is not indifferent to it, in a move some of this to shirk responsibilities that have nothing to reference it. It is time for the Iraqi people understand that the politicians, and not others, bear the brunt of their actions and decisions, and on the first and last of their problems is not a reference, but they themselves ( the people and parties).
The Shiite dating to assume "others" doing politics instead of him, and through centuries of living as a community isolated within the countries that Asroha in their history dedicated in their awareness that "al - Faqih" or "reference" is proceeding to solve their problems. Contemporary Shiite understand that this era has gone, and that he should reach the amount of men in the management of its affairs by himself. The reference today more "progressive" than the Shiite political parties and the Shiite political audience! (This paradox lies on the opposite of what happened in the European history of the Popes corrupt authority and their involvement themselves in all that is related to the state and its affairs). What is happening here today is that the reference see political action affair of the affairs of the people and his powers, and he has to take responsibility for his work, and Visahh prosecuted and criticize and oppose and renews plans ... etc, in other words: he must resign himself and a weaning!
Weaning is to transact their business people based on their experiences and their awareness of , and hold them fully responsible for that. They board themselves without orchestrating Affairs and Sayat not baptized or not direct supervision. Weaning to regain the same rights and to invoke his mind and interests, this is a solid idea of enlightenment as put forward "was," In the history of Islam is much to support this understanding of the role of the mind and the task of human thinking and his life. The reference today determined to bear politicians and community historical responsibilities, that Izawloa policy without sanctities (and bookmark know that when they enter politics they should prosecute the logic of politics is not the logic of the holy sites, the logic of practical success bringing interests and ward off evil, the logic of the successful management and good governance , and their results, not logic religious prestige that muzzles mouths, so is continuing in its position not to take responsibility for the success or failure of others). Must stop at about Final those voices calling for reference as you do not see is (= reference) of homework, but not education as a letter of reference for years that people traveling in their affairs and take full responsibility for that.
The Shiite repositioning itself in the context of Islamic history as an extension of the line of belief and Lfaqahh and the general culture of Islam and acquaintances, which is why refrain from itself that engaged directly about at a local affair, even if the matter is (like Iraq) historical country of Shi'ism and its depth and its meat and staminate. Is the sponsor and guides and advises public and put proposals if necessary, and then leave it to the nation, the people, the political parties, to assume their responsibility in the administration, and the results produced. It is at the same time draws Shiite integration into their communities and their countries, and invites everyone (Saudi Shiites, Shiites Yemen, Bahrain 's Shiites, Lebanon 's Shiites, etc ...) to act according to their own countries and their own and their history. In Iraq do the same thing; and so it is right to distance itself from the details for the maturing of political practice and rationalization of itself, but the political parties have not resolved their differences and cooperate to build a state, you want to involve reference to their differences, and the reference will not be any way for it because this trend is opposed philosophy of political action contrasts with the project and its location within the Muslim world.
Some are trying Packaging political inability to perform his duties proverb "tradition", ie it mimics the reference Doe, and therefore is expected to indicate it was due to what it can do. In fact , the employment of "tradition" a saying in politics employ elusive (and I'm not talking about intentions for every man that which he intended.) Reference do not want tradition in politics! Here are her letters since the 13 - year - old did not miss once to this idea, but calls for the independence of political action and deal with it in accordance with the general interest of the people and its decisions, its history and its values (all the people , according to its special status). The idea of tradition here , which is contradictory to the project reference, saying that she infected impotent political Peixah does not know what he 's doing. The limits of tradition and Mhaddadat.
The tradition of philosophy, and philosophy of the contemporary reference (State of the Nation itself in the management of political work) (15).
__________
(1) pumice, Hamid, texts issued by Sayyed Sistani in the Iraqi issue, the Arab historian House, i 1, 2009.
(2) lead the life of Islam, op . Cit . , P . 159 - 160.
(3) Ibid: p . 161 .
(4) Ibid: p . 136.
(5) chest pointed to this idea in more than one place inside his encyclopedia mentioned, but the most important place is covered in detail as stated in Part IV of which entitled to " the promised day." See: chest Mohammed, the promised day, House and Library Insights - Beirut, i 1.2011, p . 689, p . 762.
(6) Shams al- Din, Mohammed Mehdi, a system of governance and administration in Islam, 2nd Floor, pp .409 - 420. It also has : in the Islamic political meeting, p . 65, p . 95, p . 97, p . 98.
(7) at the meeting, former source: p . 98, 102.
(8) texts, op . cit . , p . 20.
(9) the same source.
(10) Ibid: p . 50.
(11) Ibid: p . 100.
(12) to the same source.
(13) See the second sermon for Friday prayers Imamate Mahdi Karbalai held on 11 - 1-2013 m. 3200 R 5 [You must be registered and logged in to see this link.] NM & t = 311 s
(14) texts, a former Source: p . 50.
(15) we were able to double the size of this research would take us all the texts that we have mentioned in the Metn and we explained what we did all of the readings and hypotheses around, but we preferred to put public theoretical framework for it , leaving the task to return to the sources referred to the expansion of what we put forward to other researchers.
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