Proving the Guardianship of the Islamic Jurist in the Light of Reason and the Quran مقاله

خلاصه ماشینی:

Accordingly, if a jurist believes that the just jurist possesses the competence for governance and leadership over society - meaning undertaking the matter of judgment, implementing legal limits (Hudud) and Sharia rulings, and ensuring public interests - then this jurist possesses general guardianship (Wilayah Ammah). The obligation to establish justice according to Sharia - which was mentioned in the first premise of this explanation - is among the axioms of the rulings of Islamic Sharia, and it is sufficient to pay attention only to some of the verses of the Holy Quran that explicitly indicate it; such verses as: «إِنَّ اللّهَ یَأْمُرُ بِالْعَدْلِ» (نحل (16): 90)؛ «اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَی» (مائده(5): 8)؛ «إِنَّ اللّهَ یَأْمُرُکُمْ أَن تُؤدُّواْ الأَمَانَاتِ إِلَی أَهْلِهَا وَإِذَا حَکَمْتُم بَیْنَ النَّاسِ أَن تَحْکُمُواْ بِالْعَدْلِ» (نساء (4): 58)؛ «یَا أَیُّهَا الَّذِینَ آمَنُواْ کُونُواْ قَوَّامِینَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَی أَنفُسِکُمْ أَوِ الْوَالِدَیْنِ وَالأَقْرَبِینَ» (همان: 135) and many other verses. Second Premise: The establishment of what is good, commanding it, the removal of what is evil, and forbidding it, with its limits and conditions, is not possible except with the presence of a knowledgeable ruler who recognizes what is good and what is evil and does not fear the reproach of anyone in the way of God. This instance applies to no one other than the just jurist; because the recognition of the subtleties and details of the positions of good and evil, and the mastery of how to apply the generalities of Sharia in the cases of good and evil to their specific instances, is only possible for the jurist; just as the decision and power required to revive the good, establish the truth, and eliminate falsehood is not possible, except for someone who has himself attained the highest levels of justice.