صورت بندي راهكارهاي كلامي - سياسي در قاعده مندي رقابت هاي سياسي در جمهوري اسلامي

Formulating the Political-Theological Rules: The Systematic Nature of Political Competitions

اين مقاله با نگاهي كلان در صدد بيان راهكارهاي كلامي قاعده مندي رقابت‌هاي سياسي بر اساس روش اجتهاد كلامي و چارچوب نظري رقابت درون رژيم است. در اين جهت، پيشنهاد مقاله توجه راهبردي به اضلاع هندسه ي كلامي و ارائه ي راهكارهايي مانند كلام سياسي اعتدالي-انفكاكي، مشاركت سياسي حداكثري بر پايه ي مشروعيت تركيبي الهي مردمي، بسط تكثر و آزادي سياسي، مداراي اسلامي و تربيت سياسي ديني است كه هر يك مي تواند زوايايي از قاعده مندي را پوشش دهد. ايده ي مقاله در كلام سياسي اعتدالي انفكاكي كه در ميانه ي حداكثري مطلق و حداقلي سكولاريستي است، متوجه انفكاك قلمرو دين در عرصه هاي مختلف زيستي و ساحت هاي مديريتي بر پايه ي واقعيت هاي متني و فرامتني اسلام است. در مشروعيت الهي-مردمي نيز پذيرش و رضايت اكثريت مردم در كنار اصل فقاهت جزء العله براي مشروعيت حكومت فقيه است و بدون آن اعمال اقتدار حاكميت، شرعي نيست. از سوي ديگر، در اسلام تكثر سياسي با رعايت قانون مندي هاي جامعه ي ديني مورد پذيرش است و آيات 13 سوره ي حجرات، 48 سوره ي مائده و 251 سوره ي بقره بر تكثر دلالت دارند. مدارا و تربيت سياسي ديني نيز در تنظيم محيط و رفتار سياسي در جامعه ي ديني موثر است

The systematic nature of political competitions is regarded as one of the challenges of political systems, especially the religion-based political system. This paper aims at presenting theological approaches founded on theological jurisprudence and the theoretical framework of competition within the regime. To achieve this, the article suggests strategic focus on the vertices of theological geometry and proposes solutions such as the moderate and diverse political theology, the maximum political participation based on the divine-communal legitimacy, and the development of plurality and political freedom, Islamic broadmindedness, and religious political education, each of which can cover some aspects of such systems. The focus of article on the moderate and diverse political theology which includes an extreme end of absolute nature and on the other end a secularist minimum explains the separation of religion in various biological fields and areas of management based on the textual and metaphysical facts of Islam; in this respect, apart from the obligatory rulings, in Islamic view, a significant part of human life is separate from religious obligations and is distinguishable; there are generalities in all fields; in some areas generalities exist with some details. In the divine and public legitimacy the acceptance and satisfaction of the majority of the people is regarded as the judicial principle of “part of cause “for the legitimacy of judicial authority and government without which such authority cannot be considered legitimate and cannot be exercised. On the other hand, in Islam, political plurality is accepted in accordance with the laws of the religious community. an‎d the verses 13 of Hijab Sura, 48 of Ma›edeh Surah, and 251 of Baqarah imply pluralism. Religious and political tolerance also contributes to systematizing the environment and political behavior of the religious community.