e Kashfi, Sheikh Fadlullah Nouri, Ayatollah Abdolkarim Haeri Yazdi. 2. "General Appointed Mandate of Jurisconsults" (Velayat E Entesabi Ye 'Ummeh) Advocates: Molla Ahmad Naraghi, Sheikh Mohammad Hassan Najafi (Sahib Javahir) Ayatollahs Borujerdi, Golpayegani, Khomeini (before the revolution) 3. "General Appointed Mandate of the Council of the 'Sources of Imitation' " (Velayat E Entesabi Ye Ammeh Ye Shora Ye Marje'eh Taghlid) Advocates: Ayatollah Sayyed Mohammad Shirazi 4. "Absolute Appointed Mandate of Jurisconsult" (Velayat e Entesabi ye Motlaghe ye Faghihan) Advocate: Ayatollah Khomeini (after revolution) B. Theories of State Based on Divine-popular Legitimacy Five democratic types, in chronological order: 5. "Constitutional State" (with the permission and supervision of Jurisprudents) (Dowlat e Mashrouteh) Advocates: Ayatollahs: Sheikh Esma'il Mahallati, Mohammad Hosein Na'ini 6. "Popular Stewardship along with Clerical Oversight" (Khelafat e Mardom ba Nezarat e Marjaiat) Advocate: Ayatollah Mohammad Bagher Sadr (secondary opinion) 7. "Elective Limited Mandate of Jurisprudents" (Velayat e Entekhabi ye Moghayyadeh ye Faghih) Advocates: Ayatollahs Murtada Motahhari, Nimatullah Salehi Najaf-Abadi, Hosein-Ali Montazeri 8. "Islamic elective State" (Dowlat e Entekhabi ye Eslami) Advocates: Ayatollahs Mohammad Bagher Sadr (primary opinion), Mohammad Mahdi Shamseddin, Muhammad Jawad Mughniya (Sayyed Kazim Shari'atmadari) 9. "Collective Government by Proxy" (Vekalat e Malekan e Shakhsi ye Mosha)" Advocate: Ayatollah Mehdi Ha'eri Yazdi Government by Mandate Having laid out a spectrum of authoritative options for Islamic society, in his second volume, Government by Mandate (Hokumat e Vela'i), Kadivar criticises Ayatollah Khomeini's theology, the most absolutist thesis among the varieties of "Velayat e Motlaghe ye Faghih" and the one enshrined in the constitution of the Islamic Republic of Iran. Kadivar considers this 432-page opus the heart of his trilogy and the most scholarly book he has written. The work unfolds in two phases: the first, lays bare the presuppositions of the concept of Velayat, which concerns the meaning of the term, its interpretation in mysticism (Irfan), philosophy (Kalam), jurisprudence (Fight'h), The Qur'an, and Tradition (Sonnat). In every instance, Kadivar discounts political implications of the term. He traces the first indication of the thesis to the writings of eighteenth and nineteenth century jurists namely, Mohaghegh e Karaki, Shahid Thani, and Ahmad Naraghi. Kadivar, thus determines the age of the concept as less than two centuries, a mere blinking of an eye compared to the history of Shiite jurisprudence. But he reserves his most devastating attacks for the second part of the book that is devoted to the critical analysis of the proofs