ماهيت نمايندگي از منظر فقه سياسي و قانون اساسي جمهوري اسلامي ايران

The Nature of ‘Representation’ from the Perspective of Political Jurisprudence and the Constitution of the Islamic Republic of Iran

«نمايندگي»، نهادي است كه در بستر فرهنگي و اجتماعي و حقوقي غرب تولد و توسعه يافته، سپس به ديگر جوامع راه يافته است. در خصوص ماهيت نمايندگي در فقه سياسي، سه نظريه مطرح است: عد‌ه‌اي معتقدند رابطه بين مردم و نماينده، همانند رابطه مردم با نقيب و عريف است. عده‌اي ديگر نمايندگي را قابل تطبيق بر عنوان كارگزار ولي فقيه مي‌‌‌دانند. دسته سوم يا اكثريت، نمايندگي را با عقد وكالت تطبيق داده‌اند. هرچند به نظر مي‌رسد در قانون اساسي، نمايندگي با نظريه كارگزاري ولي فقيه، مطابقت و مناسبت بيشتري داشته باشد و استفاده از لفظ «وكالت» در اصل 67 تسامحي است، لكن از آنجا كه همه ويژگي‌ها و اقتضايات نمايندگي، قابليت انطباق كامل با اين نظريه ندارد، مي‌توان ماهيت نمايندگي را يك ماهيت اعتباري،‌ امضايي و يك عقد غير معيّن شرعي مستقل بين مردم و انتخاب‌شونده دانست. اين عقد، داراي احكام، شرايط و آثاري است كه به موجب قوانين تعيين شده و مادام كه با شرع مغايرتي نداشته باشد، لازم الاتباع است. در حكومت اسلامي، مشروعيت اعمال نمايندگي وابسته به تنفيذ و تاييد ولي فقيه است كه در جمهوري اسلامي ايران اين امر به واسطه شوراي نگهبان عملي مي‌شود.

Representation’ is an institution which has come into existence and developed in the cultural and social context of the West and then has found its way into other societies. Regarding the nature of representation in political fiqh three theories have been developed thus far: some believe that the relation between people and a representative is like the relationship between people and a magisterial (naqib) or a deputy (?arif ). Others consider representation as a concept that can be applied to someone who acts as an agent on behalf of the qualified Muslim jurist (faqih) who has the authority over Muslim community. Still others, who constitute the majority, have taken representation to correspond with ‘contract of mandate.’ Though it seems that, in the Constitution, representation corresponds more with the thesis of agency on behalf of the Muslim qualified jurist in authority and that the term ‘representation’, as included in the article 67 of the Constitution, has been carelessly used, nevertheless the fact that all characteristics and requirements of representation are not fully applicable to thesis of agency on behalf of the Muslim qualified jurist in authority, on can take the concept of representation as having a conventional ratified nature or as an independent legal innominate contract between people and the one who is elected by them. This contract has its own rulings, terms and conditions and consequences which are binding due to the determined laws, and as long as it does not have any contradiction with the Divine Law. In an Islamic government, the legitimacy of acting as a representative is dependent on the Muslim qualified jurist’s delegation and confirmation which is enforced by the Council of Guardians.