This research, employing a descriptive-analytical method and relying on library studies—with particular reference to the works of Sayyid ʿAlī Ṭabāṭabāʾī, especially his book Riyāḍ al-masāʾil—has been conducted with the aim of elucidating his political thought concerning the foundations of legitimacy and the scope of authority of rulersin Islamic society under varying circumstances and periods. The findings of the study demonstrate that the author of Riyāḍ, having departed from the Akhbārī discourse and relying instead upon the authentic method of ijtihad, constructed a coherent juridical-political system that, while emphatically upholding the sovereignty of legitimate rulers in society, simultaneously – in light of the realities prevailing during the era of Occultation (ghayba) of the Infallible Imam—issued a ruling in favor of positive interaction with rulers. By classifying rulers into two fundamental categories—the just ruler and the tyrannical ruler—he ascribed intrinsic legitimacy exclusively to just rulers (the Infallible Imam, his specially designated deputies, and the fully qualified jurist) and recognized for thema broad range of authority to administer society. In contrast, although he regarded the tyrannical ruler as lacking legitimacy and deemed cooperation with him – even in permissible matters – impermissible, he nevertheless, taking into account social necessities, granted such a ruler certain secondary and exigent authorities. The fundamental distinction of this theory lies in the separation between a Shia ruler (regarded as a “concordant tyrant”) and a Sunni ruler (regarded as a “discordant tyrant”). This distinction leads to the prescription of maximal interaction with the concordant tyrannical ruler, particularly in matters such as preserving the Islamic order, promoting religion, and repelling foreign enemies. A concrete historical instance of this theory can be seen in the author of Riyāḍ’s conferral of legitimacy upon Fatḥ-ʿAlī Shāh Qājār’s leadership during the wars with Russia and his issuance of the ruling of jihad. Beyond concluding that the political thought of the author of Riyāḍ exemplifies the dynamism of Imāmī jurisprudence in integrating normative religious idealism with political realism in order to safeguard the interests of the Islamic community, the present study also delineates a spectrum of duties and authorities for rulers under diverse conditions and eras.
Sedigheh Sedigh Taghizadeh (Tue,) studied this question.