چکیده:
In line with the issue of Imamate is the subject of “Islamic rulership” as one of its philosophies by the Shiites, which has been addressed under the discussion of “legislative authority”. The “legislative authority after the Prophet (pbuh) has been realized in the twelve Imams and it has continued without any problems until the end of life of Imam Hadan Askari (a.s); however, with the beginning of Imamate of Imam of the Time (a.s) and his absence, the rulership of the Islamic society face a challenge. This paper, using a library method in collecting materials and descriptive-analytic method in processing the data, not only proves the possibility of the rulership during the age of Occultation, in contrary to the views of people such as Abdul Karim Soroush, but also explains the howness of its realization, and concluded that during the period of Minor Occultation, there is no such problem in terms of rulership in the sense of being in charge of affairs for the Shia; because during this period, there were few problems that their decree could not be found in the narrations. Moreover, people would dissolve their needs by communicating with special deputies, and although there is no possibility of official communication with Imam during the Major Occultation, the rulership of the ummah continues in the form of the theory of vicegerency of a faqih (Islamic jurisprudent) and this challenge is solved by a fully-qualified faqih.
خلاصه ماشینی:
This article, using a library-based method for gathering materials and a descriptive-analytical approach in processing data; contrary to the views of individuals such as Mr. Abdolkarim Soroush and the طرح of the subject "Shiism and the challenge of democracy"; while proving the possibility of governance in the era of occultation, explains how it is realized and has reached the conclusion that in the period of Minor Occultation, there is no problem in terms of Wilayah, meaning the governance of affairs, for Shiites; because in the Minor Occultation, few topics were found whose rulings had not been mentioned in the traditions, and also people met their needs through contact with special deputies.
265); as certain verses from the Holy Quran, including: (Ahzab: 6), indicate a guardianship that is established for the Prophet by God. Response to a Doubt It is appropriate here to examine the doubt raised by Mr. Abdolkarim Soroush, who, in his speech in Paris titled "Shiism and the Challenge of Democracy," with a meaningful shift in his view on Khatmism (finality of prophethood), considers the Shiite belief in Imamate and Mahdism to be in conflict with Khatmism, saying: The key concept [of Imamate] gives Shiism a characteristic that does not exist with such intensity in the Sunni world, and this characteristic is Wilayah; meaning that the quality which was in the Prophet continues and does not end with the death of the Prophet; and that too in specific individuals and not in all individuals.
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