نظم هاي سياسي در فقه شيعه و ظرفيّت سنجي آنها در خصوص مشاركت سياسي

Political Systems in Shiite Jurisprudence and Measuring their Potentiality Concerning the Political Contribution

تشكيل حكومت ديني و تاكيد بر رعايت موازين دين در جامعه، ذيل قرايت هاي مختلفي از نظم سياسي در فقه شيعه ارايه شده است. اين قرايت ها كه در ادوار مختلفي بيان شده اند، در قالب سه مدل اساسي قابلِ ارزيابي اند. برخي از آنها مختصّ زمان حضور امام معصوم7 است كه مي توان از آن به نظم نبوّت و امامت ياد كرد و برخي ديگر در زمان غيبت معصوم7 توصيه شده اند و مشتمل بر دو گونه قرايت نظم مردم سالار و نظم مردم‌سالاري ديني‌اند. با وجود مستند بودن همه اين قرايت ها به مباني و آموزه هاي فقهي،‌ اموري چون «حضور يا غيبت معصوم7»، «تفاوت رويكرد اجتهادي»، «امكان تحقّق رويكرد مطلوب حكومت ديني» و «اقتضايات شرايط جامعه» به اين قرايت ها تمايز بخشيده‌اند. اين قرايت ها كه به شكل و گونه اي خاصّ از حكومت حكم كرده اند، مقتضي تمايز مشاركت سياسي مردم در عرصه جامعه‌اند. در نظم نبوّت و ولايت مشاركتِ سياسي ‌رويكردي مقبول دارد؛‌ لكن ساختار جامعه و حكومت موجود در زمان معصوم7 مقتضي غلبه مشاركت سياسي نخبگان بر مشاركت سياسي توده ها است. قرايت مردم سالار از حكومت كه در فقه سياسي مشروطه بيان شده،‌ فضاي مشاركت سياسي گسترده اي فرا روي توده ها قرار مي گيرد؛ لكن با آنكه قرايت مشروطه از مطلوبيّت نسبي در برابر نظم سلطنت برخوردار است، نظم غايي شيعه محسوب نمي شود؛‌ لذا رويكردهاي مشاركتي اين نظم سياسي نيز در همين سطح قابل ارزيابي است. اين درحالي است كه نظم ولايت فقيه با قرايت مردم سالاري ديني،‌ علاوه بر حجيّت و مطلوبيّت، از رويكردهاي مشاركتي گسترده اي براي توده مردم و نخبگان برخوردار است و ظرفيّت هاي موجود در اين قرايت بستري فراخ از مشاركت سياسي را فرا روي توده مردم و نخبگان قرار مي دهد تا حكومت-ها بتوانند در راستاي كارآمدي خويش از مشاركت حدّاكثري مردم و نخبگان در اداره امور جامعه بهره بگيرند.

Foundation of the religious government and emphasis on the consideration of principles of religion in society has been presented following the variety of interpretations on the political order in the Shiite jurisprudence. Theses interpretations having been stated in diverse eras could be evaluated according to three fundamental models some of which refer to the presence of infallible Imam with regard to the order of prophesy and Imamate and the others are recommended in the absence of Infallible including two different interpretations concerning the democratic order as well as the order of religious democracy. Although all these interpretations are documentable via the jurisprudential principles and instructions, they are distinguished by the issues like “the presence or absence of Imam”, “the disparity of jurisprudential approach”, “the likelihood of realization of a favorable approach in favor of the religious government”, as well as “the needs and conditions of society”. These interpretations having judged in a particular way and different from the government are in need of the differentiation of people’s political contribution in society. In the order of prophecy and Wilayat, the political contribution is of acceptable approach, nevertheless, the structure of society and the present government in time of Imam relies on the dominance of the political contribution of elites over the political contribution of masses. In the democratic interpretation from government having been stated in the political jurisprudence of constitutionalism, a huge atmosphere of political contribution comes into views of the masses. Although, the constitutionalism interpretation is of relative favoritism compared with the order of monarchy, it is not considered the final order of Shi’ah. Thus, the contributed approaches of this political order are considerable in this very level. On these conditions, the order of Wilayat e- Faqih with the interpretation of religious democracy as well as the motive and favoritism is of extensive contributive approaches in favor of the mass of people as well as elites and the present capacities in this interpretation provides a vast ground of political contribution before the mass of people and elites. Accordingly, the governments in line with their efficacies can take the advantage of majority of people’s contribution and elites in relation to the supervision of society’s affairs.