Absolute Guardianship of the Jurisprudence (Wilayat ul Faqeeh)
Rational and Narrative Reasons for
The proofs of the authority for a comprehensive jurist is divided into two general parts; Rational and narrative.
Considering the necessity of the existence of the government to provide social needs and prevent chaos, corruption and disputes of the system, and considering the necessity of implementing the social rules of Islam and not allocating them to the time of the Prophet (PBUH) and the Imams Peace be upon them, two statements can prove Velayat-e-Faqih:
A. When the pursuit of complete expediency is not possible at the desired and ideal level; it should be provided as close as possible to the desired level. So in the issue under discussion, when people are deprived of the interests of the rule of the Infallible Imam, they should get the next rank, that is, accept the rule of someone who is closer to the Infallible Imam, and this closeness is crystallized in three main things:
- Knowledge of the general rules of Islam “jurisprudence”
- The spiritual and moral competence of “pious”
- Efficiency in the position of community management. Of course, it will be the responsibility of the experts to identify such a person. B. Guardianship over the property, life and affairs of the people is one of the matters of divine lordship and can be legitimized only with the installation and permission of God Almighty. As we believe, this legal power has been given to the Prophet (PBUH) and the Imams (AS), but at a time when the people are practically deprived of the existence of an infallible leader, we must either commit that the Almighty God has renounced the implementation of the social rules of Islam or allowed their execution which has given those rulings to someone who has higher authority than others, so that it is does not result in the rational fallacies i.e. to prefer the preferred and violate the intention and contrary to wisdom. Therefore, due to the invalidity of the first hypothesis, the second hypothesis is proven, and the comprehensive authority of the very person who knows the rules of Islam better than others and has a greater moral guarantee for their implementation, and in providing the interests of society and managing people’s affairs is more efficient.
The narrative reason is the narrations that indicate that people refer to the jurists to meet the needs of the government, or introduce the jurists as “trustees” or “caliphs” and “heirs” of the Prophet (PBUH) and those who are in charge of affairs. Among these narration are:
- Narrated Maqboulah of Umar ibn Hanzalah
- Narrated Mashhoorah of Abu Khadijeh
- Noble Tawqee’
They are better citations and it is not permissible to doubt the authenticity of such narrations which have a reputation of narration and fatwa. In any case, these narrations are very good supporters for rational arguments.
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