Abstract

Justice and the guardianship of the jurist ( vilayat-i faqih ) have been the two ideological pillars of the Islamic Republic of Iran ever since the 1979 Revolution. Unlike vilayat-i faqih , the meaning and essence of justice in post-revolutionary Shiʿi-Iranian thought has not received due attention in the scholarly debate. The hegemonic Shiʿi discourse in Iran defines justice as based on three principles: awarding every person their due rights according to the law; ‘setting everything in its place’, and the elimination of tyranny and oppression. It maintains that true justice can be realized only within an Islamic system ruled by the ‘fully qualified jurist’. This formula has elicited additional debate, especially since 2011, over the reciprocal status and dependence of the two concepts. The debate was triggered by intra-elite tensions, and subsequently by the need to respond to public disaffection over the deficiencies in the implementation of social justice in Iran. It culminated in subordinating the ideal of justice to clerical authority and to the principle of expediency as determined by that clergy. Thus, vilayat-i faqih has been transformed from the means to implement justice to the ultimate self-serving end-goal of the regime’s ideology.

摘要

自 1979 年革命以来，正义和法学家的监护权 (vilayat-i faqih) 一直是伊朗伊斯兰共和国的两大意识形态支柱。与 vilayat-i faqih 不同，革命后什叶派-伊朗思想中正义的意义和本质在学术辩论中没有得到应有的重视。伊朗的什叶派霸权话语将正义定义为基于三个原则：依法赋予每个人应有的权利；“物归原主”，铲除暴政和压迫。它坚持认为，真正的正义只能在由“完全合格的法学家”统治的伊斯兰体系中实现。这个公式引发了额外的争论，特别是自 2011 年以来，关于这两个概念的相互地位和依赖性。这场辩论是由精英内部的紧张局势引发的，随后，需要回应公众对伊朗社会正义执行不力的不满。它最终使正义理想从属于神职人员的权威和神职人员确定的权宜之计原则。因此，vilayat-i faqih 已经从实施正义的手段转变为政权意识形态的最终自我服务的最终目标。