religionГосударство, религия, церковь в России и за рубежомState, Religion and Church in Russia and Worldwide2073-72032073-7211РАНХиГСreligion-586Research ArticleТЕМА НОМЕРА: РЕЛИГИЯ И ВЛАСТЬ В ИРАНЕTHE THEME OF THE ISSUE: RELIGION AND POWER IN IRANПолитический плюрализм в Кумской семинарии в период Исламской Республики ИранPolitical Pluralism in the Qom Seminary during the Islamic Republic of Iranhttps://orcid.org/0000-0002-1682-0316ТаранР.TaranR.

Реза Таран — научный сотрудник

Кум

Reza Taran — Researcher

Qom

taran1391@gmail.comИнститут исследований современной религиозной мыслиИранContemporary Religious Thought Research InstituteIslamic Republic of Iran202602072026442222250Copyright © Таран Р., 20262026Таран Р.Taran R.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://religion.ranepa.ru/jour/article/view/586

Вопрос управления в период оккультизма (гайба) был центральной проблемой для шиитских ученых. Некоторые делали акцент на «ожидании» (энтезар), в то время как другие предлагали теорию велайат-э факих. Используя описательно-объяснительный метод, эта статья исследует эволюцию шиитской политической мысли в период Исламской Республики на трех этапах. В период с 1979 по 1997 год: центральным вопросом была легитимность правительства, возглавляемого юристами, в период оккультизма. Одна группа, сосредоточенная вокруг аятоллы Хомейни, подчеркивала его легитимность. Среди его учеников одни верили в избрание юриста, другие же придерживались его назначения. Другая группа предложила «правительство совета юристов». С 1997 по 2009 год основной вопрос касался взаимоотношений между «республиканизмом» (джумхурийят) и «исламизмом» (эсламийят). Месбах Язди, Джавади Амоли и Мохаммад Язди отдавали приоритет исламизму над республиканизмом, в то время как Монтазери и Мехди Хаери Язди отдавали приоритет обратному. После выборов 2009 года и событий 2017, 2019 и 2022 годов возник новый вопрос: удалось ли Исламской Республике добиться успеха? Выделились четыре типа политической мысли: (1) существенный переход к исламскому правительству (Мирбагери, Араки); (2) реформистские подходы, укрепляющие республиканизм (Монтазери, Санеи, Хагигат, Газизаде); (3) фундаментальные преобразования (Кадивар, Хейдари, Фанаи);  (4) отказ от политического надзора (Алави Боруджерди, Ясреби). Таким образом, шиитская политическая мысль пережила один из своих самых плюралистических и динамичных этапов.

The question of governance during the Occultation (ghayba) has been a central concern for Shiʿi scholars. Some have emphasized “waiting” (enteẓār), while others have proposed the theory of Wilāyat al-Faqīh. Using a descriptive-explanatory method, this article examines the evolution of Shiʿi political thought during the Islamic Republic across three phases. From 1979 to 1997: the central issue was the legitimacy of a jurist-led government during the Occultation. One group, centered on Ayatollah Khomeini, emphasized its legitimacy. Among his students, some believed in the election of the jurist, while others adhered to his appointment. Another group proposed a “government of a council of jurists.” From 1997 to 2009: the main issue concerned the relationship between “Republicanism” (jumhūriyyat) and “Islamicity” (eslāmiyyat). Mesbah Yazdi, Javadi Amoli, and Mohammad Yazdi prioritized Islamicity over Republicanism, while Montazeri and Mehdi Haeri Yazdi prioritized the reverse. From 2009 onward: following the 2009 election and the events of 2017, 2019, and 2022, a new question emerged: Has the Islamic Republic succeeded? Four types of political thought emerged: (1) substantive transition to an Islamic government (Mirbaqeri, Araki); (2) reformist approaches strengthening Republicanism (Montazeri, Sanei, Haghighat, Ghazizadeh); (3) fundamental transformation (Kadivar, Heydari, Fanaei); (4) withdrawal from political guardianship (Alavi Boroujerdi, Yathrebi). Thus, Shiʿi political thought has experienced one of its most pluralistic and dynamic phases.

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The authors declare that there are no conflicts of interest present.