However...

However, during the era of occultation, when the community is deprived of the most perfect example, then the authority to take charge of the affairs goes to he who is closest to the perfect example and that is the qualified jurist, so that he may stop anarchy. Therefore, the limitation in the narrations is not real. Rather, it is relative [^12], meaning that it was only meant to distinguish between the true Imams and the tyrant rulers who were claiming rights that did not belong to them.

This does not hinder us from adhering to the ayah in order to establish the right of authority for the one who has this right according to legislation.

Al-Kulayni narrated through his chain to the Commander of the Faithful (as): “Know Allah by Allah, the Messenger by the Message and those in charge of the affair by the enjoining good, justice and good actions” [^13] In other words, there are three possibilities for the meaning of ‘those in charge of the affair’ in the ayah: -the first : any ruler or leader unconditionally, as is the opinion of most of the Sunnis -the second : the infallible Imams (as) specifically, as is indicated by the apparent meaning of some of the narrations, as is the opinion of the majority of the Shia scholars -the third : those who have the authority to take charge of the affair- both in terms of the ruling and the specific example- according to the legislation.

Therefore, it is not permissible to obey one who does not have a legislative right to take charge of the affair, and the right of obedience is specific to the infallible (as) in his presence, whereas in his absence this right goes to the one who has been appointed by the infallible, either specifically- such as the people appointed by the Commander of the Faithful (as), e.g. Malik al-Ashtar and Muhammad ibn abi Bakr and others- or generally such as the qualified jurist.

4- “Surely Allah commands you to fulfil the trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is All-Hearing All-Seeing.” [^14] The apparent meaning of ‘trust’ in the ayah is a general concept that includes the trusts of wealth and so on between people, as well as the trusts Allah has left with his slaves such as His Holy Book and His commands and prohibitions, and the trusts He has left with His vicegerents, which is leadership.