The cognitive foundations of democracy from a Quranic perspective، study and analysis

The democratic system is a political system linked to the way society is managed. This method focuses on voting and the opinions of individuals or parties in electing community officials, from the head of state to parliament representatives. What is important in this system is the participation of community members in managing the various affairs of the community. Likewise, there must be a separation and separation between the three authorities, meaning the judicial authority, the technical authority and the executive authority. These aforementioned elements mean attention to the participation of individual people and their interference in the management of society and the presence of Parliament to legalize the affairs of society and the disengagement between all three authorities to ensure the arbitration and dissemination of justice in matters, such as justice in the enjoyment of opportunities and cultural, educational, health and other rights Citizenship. In this thesis, I discussed these positive aspects of the democratic system as well as the negative aspects of this system from the perspective of Quranic values. The participation of the people in managing the affairs of society, as well as spreading justice in society, which is in line with the Qur’anic values ​​in a decisive manner. As for the negative aspects of the democratic system, it is due to the buildings associated with it. What is meant by these premises is firstly liberal philosophy and secondly secularism. Liberal philosophy emphasizes the freedom of man in the various areas of his life, including the economic, cultural, political, religious, and way of life. Political freedom is manifested in a democratic system. What is considered is the liberal values, the most important of which are secularism, and this means that religion and religious values ​​have no role in the affairs of society. Religion and religious values ​​are linked to the individual sphere of life, and man exists for his absolute originality. This means that this philosophy is concerned with man in what he is a human being and not in what is a servant of God. And this means that a person is free in all that he wants and desires or in all the ways to achieve his enjoyments, desires and ambitions. On this basis, the freedom that liberal philosophy builds for man is limited by nothing but the freedom of others. But on the basis of the Qur’anic teachings, man is a servant of a wise Creator, who created him for the purpose of his elevation, spiritual education, and elevation. There are divine limits that define the absolute freedoms of man, such as chastity, contentment, honesty, trust, consolation, cooperation in righteousness, kindness to parents, benevolence to orphans, gratitude to others, dignity, and other religious values ​​that have a part in a good and social life. These limits, although on the surface they appear to be limits and restrictions, but from the Qur’anic perspective, they are limits that open doors of spiritual freedoms for man. The difference is mainly due to the view of the reality of man and the reality of the world. Just as the human being is a elective existence, created by God on the basis of wisdom, and because he exists and continues to exist even after his death, in order to meet his Lord satisfied and well-pleased with, likewise the world is a world that comes to God and has a great purpose, and its existence is not void, frivolous, amused or playful. So here, the people’s election of community officials and parliament representatives is determined within the framework of religious values, and also the legalization of legal authority must be within the framework of religious limits. Therefore, the Qur’an does not fully and completely endorse the democratic system, but rather within the framework of Qur’anic values.