موقف المرجعیة الدینیة فی العراق من قضایا الامة الاسلامیة الثورتان الدستوریتان العثمانیة 1908 والایرانیة 1909 انموذجا

The study of the role of the religious authority in general, and the shiite authority in particular, should lead us to the knowledge of its features and foundations, as well as its legitimacy and importance in the life of the nation and the society, as it represents social, religious and moral necessities. all that is related to the foundations on which the reference approach is based has been the impact on the shaping of the general life of the islamic nation in general, and the shia in particular. through the roles played by reference in political and social issues, not only in iraq, wa'am represents the support of islamic liberation movements against colonialism and tyranny in all its forms, especially in iran and the ottoman empire the religious authority in iraq played an active and pivotal role in the events that followed the arrival of shah muzaffaruddin in 1896 after the assassination of his father nasiruddin shah in may 1896 in tehran by a reformist supporter, mr. jamal al-din al-afghani. iran is in debt as a result of muzaffaruddin shah's multiple trips to europe. which was then paved for a major revolution throughout the country, the iranian constitutional revolution, which began its first sparks from the beginning of 1905 until 1909. the guiding position of the shiite religious authority of shaykh muhammad kazem al-kharasani, from the ottoman constitution revolution, supported and supported a detailed telegram to sultan abdul hamid before the constitutional revolution, which included guidance and vows, as well as the urgent call to respond to constitutional life in the country and more. kharasani sent a strongly worded message to sultan abdul hamid ii in his last days, demanding that he address the situation and approve the constitutional life and miss the opportunity of the federalists in their revolution, which raised some scholars against him for fear of retaliation of the sultan of the shiite religious authority and pan ah, but he reassured them by saying: do not be afraid not blame me god has prayed istikhaarah pottery to me and that with us and sanasrna the unbeli the return of the ottoman constitution was not met with enthusiasm in iraq, and the general situation was suspicious of the current change, but the response differed according to the different groups. the general public was distracted by the sudden change and did not understand the broad propaganda and slogans of the new regime.the equality brought up by the association of the union and promotion, it means equality between muslims and non-muslims, which raised the great fears, as a process deprives them of theirrights fixed. as for the others, freedom meant to them vice. in najaf and karbala, the revolution was welcomed by the arabs and the iranians living in these two cities. on the one hand, it might lead to the assistance and assistance of the turks in favor of the iranian constitutional movement. on the other hand, the equality of the shiites with the ruling sunnis, and this has been rejected by the holy shrines on the other hand, equality with other religions. there is no doubt that the establishment of the constitutional revolution in the ottoman empire differed in many of its tracks from the iranian constitutional revolution, but in the end it provided an appropriate atmosphere that positively affected the position of the iraqis who supported the iranian constitutional revolution and their effectiveness under the leadership of the religious authority and its responsible positions.