Society and Religion in Future Governance; with the presence of Fazel Meybodi

Jurisprudence and inability to respond to developments

Meybodi: Just as human life has been achieved because of the social developments of the progress of life, has jurisprudence been transformed?  My answer is good, I personally believe that religious government is a combination that cannot be defended.  I believe that if Ali ibn Abi Talib wanted the government today, he said, because the people vowed to me, I did not accept the divine duty on me.  I do not expect urban engineering jurisprudence, I do not expect environmental jurisprudence.

Mehdi Motaharnia: The basic principle of religion is that if you are not able to do something you are not obliged to do it.

Meybodi: Sunnis are ahead of Islam in claiming that Saudi Arabia Indonesia Malaysia Türkiye is governed by jurisprudence? 

Mehdi Motaharnia: He says the enemy will not let the enemy see the ability to deal with the enemy in yourself? 

Meybodi: If the pressure of the community and the pressure of the generation is to make the area a threat to it, it must do something.  

The constraints of jurisprudence in the administration of social issues

Mehdi Motaharnia: Simorgh's series of programs seek to speak with the various thoughts and different personalities who have ideas in Iran's current politics and governance and have come from the various intellectual factions of Iran, and to explore the future of the future, what to do with the future of Iran.  The diverse and slogans that come out of it, we all try to talk and explore what the future governance will be.  In this program, we seek to talk to Dr. Fazel Meybodi of the field professors and universities about the future governance.  How will the republic as well as jurisprudence and the future of governance be, and how does the future governance in Iran sees?  I will try to discuss this with them in the questions I asked.  Jurisprudence and the crisis of governance in contemporary Iran is a part of the laxity that I want to talk to each other in a variety of questions.  You are one of the critics of official jurisprudence in the field of governance.  Can you know the future of jurisprudence by reading power -oriented.

Meybodi: You asked a very important question, we have to define jurisprudence, for every question that arises, we must be careful about its words;  Jurisprudence is a set of rulings that one or more mujtahid individuals derive from the sum of the book and tradition, and as they say, reason and consensus for human life, this is a general definition.  The main question is, just as human life has been achieved throughout history due to the social developments and the advancement of science and industry and technology progress for human life and human life has evolved?  My answer is, no, the deeper question that arises is whether jurisprudence is essential to enter this space and respond to human problems today.  So the first question was whether jurisprudence has come to terms with human developments as I believe it did not come.  But the question before is whether jurisprudence is not necessarily the administration of human issues, but I do not believe that jurisprudence should also be done, because many human issues and events that take place in human life and the solutions to which it should be sought is a rational thing, but the jurisprudents are the subject and the jurisprudents.  We have not taken into account the intellect of society, the important example of which is the discussion of governance and governance.  Personally, I believe that religious government is a combination that cannot be defended, government is a human being, it is a rational thing, it is an empirical matter, it is not a revelation, if I say Islamic prayers of Islamic pilgrimage to the revelation of the Qur'an and the Sunnah, but the Islamic rule.  It has come to the government, and can this jurisprudence run society or not?  I believe that the government should not extend its feet in the jurisprudence of jurisprudence. 

Theoretical and historical criticism of the model of government in Islam

Mehdi Motaharnia: Jurisprudence in Iran claims to rule the Islamic Revolution. The Islamic Passion has come, this Islam became a jurisprudential aspect, then became an ideological as the center of the right, and whoever speaks of this is a formal reader of the Prophet himself.  The covenant that Ali ibn Abi Talib has been fateed, although the government was less than the camel's nose, but by any fate, the caliphate is saying that the religious government of all Ayatollah Khomeini's jurisprudence has such a statement, how do you respond to this, yes, today the national community is based on the type of performance.  You said and said your belief, and I am familiar with this belief and give me the answer of friends' abuses. 

Meybodi: The government in the sense of Islamic, I say a special definition and the government has a specific definition in this day.  There is a problem with democracy the separation of people's votes, which were not raised at the beginning of Islam.  The third issue is that whatever the Prophet and Ali did not for us, they may have lived in a way that is not Osha today, in a camel manner that they are not for us to be Osaw's worship and spiritual and morals are important to us.  We have to pay attention to these issues because Ali ibn Abi Talib in Nahj al -Balagha has spoken about the government so the government is the shari'ah so it is not rational to come to him. A direct allegiance was done.

Criticism

Mehdi Motaharnia: In your instructions, the world is moving towards a knowledge -based concept in the era of the Industrial Revolution, which symbolizes artificial intelligence, with one -click and a question of artificial intelligence before the Internet is circulating for scientific movements such as Google.  He gives it to human society.  Human society today experiences death, I may have seen a few years ago I wrote the cube of deaths of distances, soon as we wrote, many people did not believe it would soon be, and a few days ago, Google would equip their app so that you could speak with another language and speak with another language.  You can benefit. 

In today's world, with this situation and the central knowledge of jurisprudence that has failed to get out of its traditional framework and what it claims to be called theological theocracy to expand it into society, and in the segment of worship, values ​​and spirituality, there has been a variety of thinking in the world of thought that the present -day society can be.

Meybodi: We should not expect such a jurisprudence 

Mehdi Motaharnia: They claim 

Meybodi: No other argument, in the Middle Ages, many claimed scientific theories or religious theories.  I have no engineering and urban planning, I do not expect environmental jurisprudence, so I do not expect the jurisprudence, so although jurists try to make it a mistake, although jurists try to update jurisprudence with the most modern and dynamic ijtihad, however, the government has its own category.  Modernly, it is necessary to theorize these one thing that is accepted and accepted by human reason with human philosophy and experienced human world.  To make hundreds of other ijtihad. Finally, with the help of human reason, we have to do these things. What do we need to go to jurisprudence. God forbid, God willing, and ... in the political and social matters, as long as human reason and rationality and rationality do not help me.  I see.  The concern of trying to make the government jurisprudence to jurisprudence to jurisprudence is not my concern. 

Mehdi Motaharnia: Your concern is not the question, why did your worries be concerned?  Why did the clergy have invested so much that they can gain power when we can take power and act on the basis of power that you can at least operate jurisprudence.  It is the same as we say yes 

We can say that because they agreed we do not accept that we want to inform the people, we can express religion when religious government is formed, but if you cannot do religion and politics in accordance with the original rulings of religion and religion?  First, to religion and then to society, you could not recognize your own status.  Does that mean embezzlement, bribery, energy waste, resource waste, so much in the various areas of jurists do not see this?  Did you identify your area correctly, so you were not in the field to implement those religious rulings in the practical field, so who has inflicted the greatest blow to religion? 

Meybodi: Those claiming jurisprudence has a talent 

The breadth of the jurisprudential community and the critique of the inefficiency of religious government

Mehdi Motaharnia: Why is it really widespread why

Meybodi: First of all, the Sunnis are ahead of us in the claim of Islamic and jurisprudential.  After Napoleon's invasion of Egypt to revive the intellectual movement and enlightenment in the Arab world, what Arab and Islamic is it based on jurisprudence?  Is Saudi Arabia running jurisprudence?  Is Indonesia jurisprudence run?  Is Malaysia jurisprudence governed by jurisprudence?  That is, the Sunnis who claimed to be a religious government must have written for that theory and books, but at a time they realized what this jurisprudence was not for this in the twentieth century. 

In the fields of science, they read philosophy and jurisprudence, saying that the scholar was both a scholar and a jurisprudence, but once in the field of medicine, medicine is in the university and its context, the jurisprudence is in the field and in its context.  Go to her?  On this basis, we compare if human knowledge goes better than jurisprudential knowledge I need to go to jurisprudence, in jurisprudence, there is no point in the jurisprudence of the election, but there is a science that I believe is not American and European jurisprudence.  They have accepted.  But in human knowledge, the theory of freedom, freedom of individual, human democracy has accepted, because America and Europe have accepted, it says that this theory is based on my nature and needs.  Modern and human science today has solved this problem 

Humans are looking for wise and prosperous life. God has created human beings. If this rich life goes out of jurisprudence, I go out of academic science, I go out of academic science, jurisprudence is not a subject for me, a means and tool, anything that will solve jurisprudence in a way that is wise and socially harmful. 

The movement of traditional jurisprudents from assignment to community -based knowledge

Mehdi Motaharnia: I neglected the question I had why, despite the fact that the jurisprudential community knows its extent, he can recognize if he can recognize why he would say why he knew this extent and could not know how much he could.  Did he think he had this ability and came into this?  Ayatollah Khomeini came to this point in the past few decades, and I was not going to remember that he said the Ministry of Famous and the Prohibition of Evil We will deserve everything.

Meybodi: No.

Mehdi Motaharnia: We have not been able to say that in the past it was a good imagination that could now be answered with power and someone like Ayatollah Fazel Meibodi. 

Meybodi: I am not Ayatollah I am neither a doctor nor Ayatollah I'm nothing 

The distance between jurisprudential titles and the amount of ability to respond

Mehdi Motaharnia: I am far from these titles, Fazel Meybodi says in these decades for decades, and when you say Ayatollah Fazel Meibodi says no, I am not Ayatollah and doctor, the titles do not make anything what makes human knowledge and human action is now.  In this community -based knowledge, how can the jurists who have claimed this are now responsive to the past who have seen and acted on their own, and still claims that the enemy will not allow if the enemy does not allow you to deal with the enemy?  If you see yourself and see why you say it doesn't make the enemy?  And if you don't see and the enemy can not let your ability be reliable for people to rely on? 

Meybodi: Not all clergy, no clergymen  

Mehdi Motaharnia: Why are they silent?

Meybodi: Never the clergyman in the rule of governance and claim that religion could rule and rule in this era.  Of course, we have to pay attention to these issues, and most importantly in 1977, when the revolution became there, there was no experience of the government. Even many intellectuals sought to form Mr. Khomeini.  Beheshti said our government is ideological like the Soviet system needs ideologically.

Most intellectuals had accepted, but over the three to four centuries, it was proven for many that this experience was not the right experience, that is, religion in any way and jurisprudence in any way he wants to enter into the community in the property issue.  Most importantly, how many years have society been governed by jurisprudence?  The name is jurisprudence, is the municipalities jurisprudence?  Is the engineering system of jurisprudence?  Is the hospital jurisprudence? 

Mehdi Motaharnia: There is a clergymen everywhere.  Yesterday in nuclear talks in Rome a clergyman

Meybodi: Our problem was that the clergy have ruled, not to rule jurisprudence, because the clergy itself realized that jurisprudence could not rule, but let us be, that is, the presence of clergy in the field of sovereignty does not indicate that jurisprudence is the necessary and necessary airport at the airport. 

Mehdi Motaharnia: So what should he do?

Meybodi: Have a seat to get these questions. You have to ask the sovereignty who says at the National Bank 

Mehdi Motaharnia: I have nothing to do with the sovereignty of the clerical clothing that does not know what is wrong. 

Meybodi: I am here to no answer to your question.  Or in such a place for prayer to pray at noon, people are praying, but any issue that wants to be a clergyman must stand by the governor, appointments and choices consult with the Friday Imam.  The reference to the ethical issues of the people was religious and family differences of the people now want to intervene in all matters of society.  Has he read his knowledge?  Is this dress for this?  I claim to the top officials of the country to let this clergy be in its original place to go in its work, so that Mr. Rouhani will intervene in every work or that Friday's Khatib is in Mashhad.  These have ruined our job. 

These 40 years have shown that now that the gentlemen want to learn from this bitter experience and do not interfere where they should not interfere.

The need to amend the constitution and reduce the clerical domination

Mehdi Motaharnia: This question is really raised when we talk about commitment and expertise. During the first president in Iran, Mustafa Chamran also showed sensitivity.  What is the commitment?  The community of a religious community that has been associated with religion and Shari'a since the beginning of history has become so problematic that we can say is a problem, and that the answer is to be answered if we talk about medicine.  Artificially learned, it can speak as an artificial intelligence expert because trained if properly trained has not used educational rent 

When we talk about artificial intelligence, we need to have outsourcing in the field of artificial intelligence, so if 80 % of things, according to Mr. Meybodi, there is no need for them, have it not been opened?  Who is looking for your profit, what does this face ruin?  We seek the truth in the realm of the right to believe in the truth. Whatever the right one is to support it, you said they would go back to their job. If they go back to their job, do you think people will be welcomed so many years?  Shouldn't they be accountable?  How do you evaluate the community that has been hit by this issue and its religion?

Meybodi: As far as I have studied, nothing is worse than the trade union, if the guild becomes ideological, it would be any guild, I personally believe that interfering with politics and politicization is everyone's right, everyone says to be in the world of politics, and to comment on the right, but they have the right to do so.  Someone is free, but to say that this is merely in the sovereignty and the sovereignty of this class is oppression, our mistake after the revolution was that we have ruled the trade union, that is, there are ten to 15 important institutions in the constitution that must be at the forefront of the clergy, the leadership, the leadership, the leadership.  It is practically the clergymen, I believe that if this constitution is amended to be amended, we must make all those who deserve to be in this institution, even the judiciary was corrupt at the time of the Shah's judiciary, how many clerics were there?  To say that if it is not in the judiciary, then the judiciary is corrupt and corrupt, now the judiciary has a lot of corruption according to their own news and statistics.  Be.

In your sense, if the speaker was the first word in the fate of the country in the hands of the clergy class, the religion would hit the country and all the problems in the country will come from these.  I have a complaint to some non -spiritual statesmen. Your gentlemen keep your independence, but not to attract the satisfaction of such a spiritual to work. 

Mehdi Motaharnia: They cut tomorrow 

Meybodi: That should not be the case if the fate of the country is more important to you than your destiny, then it is a disease that has all.  Imam Sadeq has a sentence. It does not matter to me that one who accepted a job, a traitor or a traitor or a loss of work, we say it is an influence, so he is dangerous, but he says that the one who does not know the job is like an infiltration, that is, as if they are infiltrated.  In any case, we must move the country in a way where the rationality of the rational, human experience, the speech of philosophers and elders dominates if we want to go to the point where this traditional jurisprudence is prevailing and necessarily the clergy. I believe that there is no openness to society. 

Necessity of Review and Reform

Mehdi Motaharnia: The Alpha Beta generation and the Sula generation are generations that will not abandon, as we did not give up, and we saw how they did in 1401, while they really have their own literature, they have specific behaviors and actions if they know the pure thought of liberation and gather around.  Does the scope know these?  He wants to act in accordance with the needs of the time and to the target community. Do you really know any of you in the field of fate and how do you live with this clergy? 

Meybodi: There is no intellectual intellectualism in the field of intellectualism, but the intellectual flow is more serious in the field of power, has a better presence, and a better position and power, but in the field of scholars and scholars who are less literate than those who are more money but more or less.  That we want to get the field of answers to the questions why if we want to answer the official clergy of the field, we may say that we are thinking of forming a new Islamic civilization, but if you go to the silent part of the field, you will hear another answer today.  Slow. 

Mehdi Motaharnia: Religious reform and power institution You are one of those who are now clear that you want to create a reform in the field, to return to its originality, to have its own function and function, restore the structure to a system that can respond to ethics and spirituality in society, do you see reform?  Do I have a connection when you see the Hoosyans who are not in quantity and plurality to those who speak with formal readings.  Why do they not take their own order and system so that they can advance these reforms and make the most of the minimum podiums they have.  Your last post was in the form of a government of 1363?

Meybodi: I was in the Corps in 1362 in 1362

Mehdi Motaharnia: You've been out of that time 

Meybodi: Many suggestions were made during Khatami Montazeri. I came to Qom. Mr. Mousavi Ardebili, who was the head of the judiciary, had a very good and attractive thought.  But I have no government and government.  I was present in Jihad and the IRGC because of my interest. 

The reform is of two types in two areas. One reform in the field of religious thought of jurisprudence is the principles of theoretical jurisprudence and the theoretical domain that is difficult to reform, but as it became in Christianity, I still say that the method of teaching and research in the field of jurisprudence and jurisprudence.  He brought an induction.  It was very effective that was the scientific methods that the scientific revolution created. 

In the field, the same methods have not yet been updated, the same traditional methods, the class, the presence, the exam, and so on, but the scientific method and the scientific method I think are still taught in traditional books with old methods, and this is not a prevailing sector, independent scholars.  One is the practical reform and the method of the field, in my opinion, the practical method among the clergy is not desirable, because those who come in the field, however, are forbidden in the villages, who obey them in the government, claiming that the people should be in their own right.  I should read the lesson based on the method 1- I am not more than others 2) I am not the mullahs as the mullahs is not the last word 3-tolerate the miracle 4- Accept different people. These are ethical methods.  In any case, in the field of two reforms, we need a theoretical reform that relates to lessons and textbooks and textbooks in the field. One is the moral and practical method that the clergy must have in such a way that they accept different thoughts and methods and never become a chapter.  If this was the case I would congratulate you as well and hope it is. 

The areas may be corrected. I have no information, but if we were to say 4 5 years ago, but now the sanctions may be the war may become insecure. The nation is inevitable. We have to negotiate with someone who knew before we could have a community of religion.  The pressure you put on the veil in society has nothing to do with a government that is not in the hijab society.

Mehdi Motaharnia: There is no distress and futurism when there is no future for the future of nose and foresight and foresight. 

They say that if the generation is forced to think, we should think of any society that may be society, society, and a community of thoughts of thought in the field of religion, and it will be more passionate about time and time if it fails to recover the future horizon. 

How much did we try to measure the cosmology of the people of society?  The universe is not just the sun and the star, the universe of the phenomena and the phenomenon around us have studied from an objective and operational perspective?  How much have we identified the nuclear theme and the basis of precise epistemology for the creation of efficient methods for them?  If we do not create the field, the university, the arts, politics, sports, and all this, all of this should have these aspects when we do not have efficiency and structure, and then we become what Ja'far Sadiq (AS) say that it is wasteful and wasting resources.  

Meybodi: As a constitutional phenomenon in Iran, the seminaries were often reactively reactive, never in modern actors, manifestations, and we have not had a plan for the future.  Some, like the late Sheikh Fazlullah Nouri, criticize some. 

The king's government is bad or good. I have nothing to do with the six bills that come to women and the right to be nominated for women to say that you can both choose and be selected. In the Qom seminary, a statement is issued against Islam that women are allowed to participate in the elections.  Or when the electricity and train arrives, the scholars opposed it.

Most of the gentlemen have always had negative reactions to modern social phenomena from electricity to train to bike and other issues;  The institution of religious scholars to say what we should do for the next 50 years that youths are not religious and religious, if there was such an idea, 20 years ago, we thought that in the not too distant future, Iranian youth could escape and religion would escape everything.  Because we did not think that the one I was sending in every institution and the clergyman, he does not have the necessary knowledge and does the work, people are taking into account religion and clergy say that the religion whose output is that they say goodbye to the clergy. 

Listen without filtering in the cosbox:

Republicanism with the emphasis on real rationality and democracy

Mehdi Motaharnia: Whether we can really, given that Mr. Meibedi is as supporters of the republic, and mentioned in their first part, if he was careful that it should not be a person who should not be a person and must be a serious election and in turn defined as the Republic.

I am a democratic person. I know democracy as a lifestyle of life, rather than a state formation, in Aristotelian logic, basically democracy as a bad government.  Apparently you have a devotion to the Republic as I have said in the Third Republic Is it possible to socially?  I know the first republic until the time of the reformist government and Mohammad Khatami attempts to form another republic in the form of reforms. The republic can no longer be responsive to the people, basically I consider the Islamic Republic to be a republic that cannot be a republic, because it is not legally, but in a prominent role in the republic, and in the republics.  There are or not all roles can be lifelong.  What do you think?  Can I be more responsive in the next republic of the social relevance of the social republic?  What the people now say is that the Republic has not been able to rely on it. Do you know the Republic? 

Meybodi: The best model in today's world is the government of republicanism, because the concentration of power is not in the votes of the people, and political corruption is less, but it is a republic with its own issues.  It is the people and the freedom of the press, besides the freedom of the parties, instead of saying that the Islamic Republic is rational if the Islamic Republic is in a society of 50 years, but in that society the growth of rationality of the freedom of the press, the freedom of parties, human development, and so on should not be pursued.  The republic in the four years, who has become a president, has promoted society for rationality, educational methods, economic growth if that republic was able to make society in the four years, but if the republic was formed and the people's elections it would not have come out of the republic, and I would not believe it.  So we have to consider that if we want to measure this republic is good or not we have to see what the republic has been in place. 

Mehdi Motaharnia: What are the theoretical and value foundations of the Republic?

Meybodi: The foundations of value are another debate that ethics philosophers should raise, but if a military experience two or three rounds of the republic, it would have to be revised and criticized and unfortunately not.  The 8 years of reform we have criticized by Mr. Khatami was a very good platform because the path of political freedom and the presence of the people in society, democracy, etc., was the pillars of a republic that is seriously raised in today's world of reforms, but two or three disadvantages were still in charge of this reform.  Democratic tolerance to be opposed to the opposite, there was no reformist, meaning reformist, but they had not had a democracy. 

If you read the comments in Mr. Khatami and Mr. Nateq Nouri, you would understand that part of the clergy would like to like the speaker, it was not just afraid that you would say that civil society and people's sovereignty means I am not a mullah.  So the future society, if there is a republic to be rational, along with democracy, in the true sense of Popper, that if this person could not run this community, it is easy and freely dismissed. This democracy is real, not just choosing the two parties, the power to have the power and the dismissal, if it was a referendum.  The guild prevails is a republic, I think it does not make sense anymore, but I think our future and the generation are moving towards the Republic that volunteers in the future is a secular republic, I do not want to value it is bad or good, but now the ideological Republic's maneuver in society is diminished, but the secular republic is not a secular and unbelievable republic. 

Mehdi Motaharnia: The point I want to take a secular situation before dealing with it is that the republic that you have drawn and you want to be formed as a chance in the future is what will you find with the Shari'a?  In every fate today, the Shari'a and religion and the poverty in the field, especially the official reading of power, are allowed to form such a republic?  Another part that agrees and in the first part pointed out that in the field of renovation, many issues are concerned with what they think with them.  Do they tend to such a republic and move along that path? 

Meybodi: They may not have now but have to be forced to

Mehdi Motaharnia: Everything is based on inevitably 

Meybodi: Jurisprudence is inevitably a reaction to allow women to be present in the elections, in our jurisprudential literature, our discussion is the Sultan's discussion of al -Sultan al -Saltan al -Saltanic literature.  I believe it is inevitably, we cannot deny reality.  The important point is that the relationship between the Shari'a and the people in social issues is something that we cannot deny that the Qur'an and religion are involved in some of the human social issues. Inheritance of divorce marriage, etc. There may not be the case in some secular countries, in the United States.  He sees not too much he wants to be separated from them, saying that if I die, I want to die inheritance, I want to divide, I want to divide Shari'a, the issue of government is another matter.

I believe that the government has nothing to do with the Shari'ah, it has specific principles, people choose, but there is something we have to argue that if the government wants to enter into social issues, divorce, marriage, and so on.  Shari'ah does not have to say, traditional medicine is ridiculous, traditional medicine is ridiculous, that is, the human being with a knife has its knowledge for decades, and it is not possible to make it Islamic. They are wrong. 

Mehdi Motaharnia: Once I asked many ministers are Sharif industrial students.  One day, I asked friends at Sharif University of Technology in that collection I asked you are mostly Sharif University of Technology in various fields such as Sharif University of Technology in Tehran, Shahid Beheshti, Martyr Beheshti students.  Because we are not familiar with the humanities, we are not manuscripts, we were not with numerous theories and frameworks in Malov.  He is noble and is one of those who graduated and has a lot of life there, so on the basis of the secularization and secularism of God has mercy on the late David Fair, secular and?  He knew one to look at philosophically, in political literature and political philosophy, we separate the two and say secularism and ???  They are the side of the phenomenon and aren't the same ???  It does not accept any theorized and theocratic movement in the spirituality of religious symbols and disintegrates everyone, as saying?  I say.  It is not secular since 1555 after the two renowned western reformists and Protestants, Martel Rutin and Calun against farmers who rose against the kings, the kings and the theory of James I came to replace the divine power of the monarchy, replacing the absolute power of the church.  Drag like a dog, those who attended the Petroz Movement in its sections gradually formed secularism in those years when the separation of religion was completely divided by Charlemaghi in the Catholic Church, and the institution of religion and politics alike.  Secularism in those years is not a Western thing in the West, so now the society is at the same time as we do and the science we have a strong tendency to secularize, and this separation of religion from politics in the religious arena is that you have not been a religious government in the last 45 years.  In the next republic, how will the events of the institution of religion and clergy deal with the events?  

Meybodi: I believe that there are areas for secularization in Islam, maybe some of the word may be frightened.  In Islam there are a number of sentences in the name of the sentences, that is, a series of sentences that existed before Islam?  Some say that there were previous rituals..

Mehdi Motaharnia: The point is that jurisprudence does not consider themselves rational society 

Meybodi: If you want to connect all the issues of society and government and politics to revelation, the Prophet of God did not do so, even sometimes the revelation would say that the same sentences, retribution, zakat, jihad, and so on, are the problems in today's society, especially the custom.  Mr. Qom, if we had argued in Imam Sadiq's jurisprudence, we had both agriculture and agriculture. This is the wrong thing to do with medicine and agriculture.  Let us reduce the revelation, the Qal al -Sadiq and the Qal al -Baqir. It needs a trustee. Rouhani says that I am the trustee I am.  All of our problems are that the chapter of al -Khattab is the most sensitive issues of the Guardian Council as a jurisprudent.  We have to solve these issues, the more you need the interpreter in the constitution and in the administration of the country.

The future of the jurisprudence of the jurisprudence and the decline in its position in governance

Mehdi Motaharnia: How do you see the future of the Velayat -e Faqih theory in a situation where we see social life more secular?  Do you agree with this route or if you see something what is the future of governance?

Meybodi: I think the jurisprudence of the jurisprudence in the sense that they now interpret it has no place if the meaning of the jurisprudential books is finally a limited part of the jurisprudence in the discussions yes, but that one as a jurisprudent is the ruling of the whole community and the last word he does not see a clear prospect for him in the future. 

The issue of feminine governance and social transformation

Mehdi Motaharnia: They believe that the clerical institution as a jurisprudential society is necessary to remove itself from social issues.  What is the future of Iran, women and the ritual of power in the future.  You have clear positions on the subject of women when I taught cultural management. One of my students who may have known in the field of hijab, and I was guiding her, and I was devoted to your comments, and I was looking at the future of Iran?  One of the things that is currently heard in the community is the future of female rule in Iran, becoming president in the year 1401 and the leading act. Now, you can't go to the situation before 1401 and have been practically accepted based on algebra?  In Salar, I saw girls in Qom, where the student was present in the class 15 years ago, their sister and mother were napkin to their face without makeup, but what's going on in the classes and street now.

Meybodi: Separate these two issues: One issue is what woman in the future is the power of government, one of which is the rational debate that is being done today by women, especially against the hijab, two are separate issues.

Jurisprudential criticism to ban the presence of women at the top of power

Mehdi Motaharnia: But they have actions and reactions 

Meybodi: There is no reason for the woman to become a president, there is no rational or religious reason, in the first of the jurisprudential books that discuss ijtihad is one of her discussions is whether a woman can be a source of imitation?  The late Khoi in the book of Taqih al -Arwah or Mr. Hakim in the book Mastamsk says that there is no validity of jurisprudence, but because if it is reference to men's perspective, it may be a problem, meaning that the jurisprudential view was that it is not a religious prohibition but socially prohibited.

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Rooting of women's social isolation in the eyes of traditional jurisprudence

Mehdi Motaharnia: to see people 

Meybodi: Whenever a woman is in the landscape, it is not permissible to do any side.

Mehdi Motaharnia: It means that the woman should stay home and not go out and not see others 

Meybodi: In the past jurisprudence and literature, this has been the place in traditional jurisprudence in isolation 

Change social view and removal of religious barriers to the presence of women

Mehdi Motaharnia: That means men really have a problem 

Meybodi: I accept your word.

Motaharnia: Great insult to men 

Meybodi: The constitution also raised the discussion of Rajal and Rijal.  Personally, I believe in the future to say that the socially religious community will be removed and the woman comes as they said 50 years ago that the woman has no way in the parliament. Now they say that there is no problem in the parliament. In the future, the woman will be present and appear. 

The jurisprudents are not leading, that is, the community is moving to a point. One issue comes to the jurisprudence. Like cycling, and I even remember 50 years ago in Qom if a woman was a driver. 

The future of compulsory hijab and inefficiency of religious law

Mehdi Motaharnia: This was the case.  Many Qom scholars live in these apartments.  You disagree with compulsory veil and have some tips in this regard and have always said.  How do you see this in the future?  Is there really political jurisprudence in jurisprudence?  What is the relationship?  How do you see the future with this situation?  However, traditional jurisprudence, at least, finds that traditional jurisprudence is to move in Iran and in the future of Iran if the modern society and social movements sitting on the backbone of free women who define freedom in the forced hijab, are good or bad, and now, as a value element in the community.  Should they go out of Qom?

Meybodi: Stay in Qom 

Mehdi Motaharnia: Or go to Najaf.  I was talking to one of the men and said they had to go to Najaf.  Should they deal with the Najaf seminary? 

Meybodi: There are many things in jurisprudence that today have no context, but in jurisprudence, one of the books we read in the Shari'ah is the book of the slave and Abdul and Mullah and the child of the slave and the son of Mullah. There are verses in the Qur'an.  Is this discussion in the community today?  Is it hospitalized?  No.  The issue of marriage of a minor child in jurisprudence is to marry, but not to do so.  Zuhar's divorce was in the old days today is not relevant. 

Moderator: How is Zahhar's divorce 

Meybodi: It is also stated in the Qur'an, if a man told his wife to be like my mother, this woman is forbidden to give people an atonement and regret her statement and return the woman again in ignorance.  I am not saying that hijab is good or bad. My family is not valuable, my family is all wearing hijabs, but in the future we have asked to discuss the veil in jurisprudence, such as the slave and Abd and Mullahs' discussion, the worst of all we wanted to enter the community legally, every issue of value, and any issue of belief in the community.  And any jurisprudential, religious, religious law and beliefs are not included in the community by force and law. I am surprised by the gentlemen that they do not think a little, you want the community to be a veil. 

The jurisprudential view of some is such that if you go to the four -way lady begging the veil with a tent, the other side of the law does not see the committee of the evil, but if the woman in the same way, a lady with a personality but a hijab will go to the Shari'ah, the esteemed woman, or to the Shari'ah,  There is no hijab, the gentlemen have been resorting to and abandoning the principles.

The only way of progress, the spread of rationality in society

Mehdi Motaharnia: If today Iran stands against you and has the question of what to do?

Meybodi: It is difficult for me to answer this question, I believe that the only thing that has not been taken seriously in the community is the issue of rationality expansion, the Iranian people are knowledgeable people, but the rationality that I say is political rationality, elections, development that has not gone forward in society, if the intellectuals of the community have to do something.  Not. 

The necessity of returning to rationalism to run society

Mehdi Motaharnia: The thought in itself is illuminated and some people cannot say that we are intellectual. Every person with his or her life experiences has a clear thought, but it has a distinct and distinct scope, so the dynamic thinkers claim to be the universe, the scientist, and to do so.  Is it?  I don't understand.  No action can be guaranteed without relying on knowledge. How to claim science, but we do not think that we must have a deep scientific knowledge of the environment we are entering and want to take action, faith, the safe zone of science, science also meaning, how we can rely on rationalism and rationalism.  Fazel says that we have abandoned rationalism for many years and we cannot run when we put aside. 

Meybodi: One who has no reason has no religion, no religion has no reason

Mehdi Motaharnia: Or Hussein Ibn Ali says if you do not have a religion, be a free man who is rational and rational, his essence and dough is so there are many issues and we will deal with it more in the future.  If we do we know that society is talking about these issues. 

Full files of Mehdi Motaharnia conversation with Dr. Fazel Meibodi