چکیده:
This article seeks to investigate Mehdi Bazargan’s outlooks
toward the issue of “republicanism”, as well as the relations between
religion and state and its development throughout the time. The issue
of “republicanism” in [ran has witnessed many ups and downs both
intheory and practice. The reflection of this issue in the contemporary
Shia worldview has led to different discourses according to which
Shia scholars have reviewed “republicanism” based on the Shia
thinking foundations of refusal, adjustment, and connivance. Sheikh
Fazlollah Nouri, Allameh Naeini, Imam Khomeini (RA), Shariati,
Bazargan, Motahari, Taleghani, etc.,, were among those who
introduced their theoretical outlooks towards the relations between
religion and state, and the significance of modern conceptions such
as republicanism, freedom, etc. The discourse of republicanism is
also rooted in the experience of modernity. Therefore, the present
article also focuses on reviewing its development in the contemporary
Shia political thinking in Iran.
خلاصه ماشینی:
"Bazargan encourages Muslims to pay due attention to their material life and deal with politics and worldly affairs; he encourages Muslims to think about the state and politics, pay attention to ethics, and try to develop and flourish their own country; Bazargan emphasizes on the necessity of getting acquainted with modem thoughts and sciences and avoid superficial religious belief; he criticizes religious over-sanctification and advises his fellow countrymen not to intrude true religious principles I in this regard; he does his best to clarify that there is no contradiction between sciences and religion; he admires the European citizens and describes them as followers of the path of divine prophets; Bazargan tries to depict taking early morning (or sometimes predawn) showers by Europeans as ablution and ceremonial washing; he reiterates that European's reading of the morning paper's editorial can be compared to morning prayers of Muslims and their sleeping as the eight-hour sleep of believers which is considered as worshiping, too; Bazargan points out that Europeans rarely go to clubs and gambling and describes their going to theatres and museums as observing recommended instructions that Muslims are supposed to follow.
Perhaps, it is for this reason that some people believe that in his Prophetic Mission and Ideology, Bazargan adopted a selection ofliberal, modernist, and traditional Islamic discourses and the main element ofhis efforts was introduction of a political ideology compatible with the democratic theory of state."