By Xavier Villar
MADRID - Ayatollah Seyed Ali Khamenei, the Leader of the Islamic Revolution, used the occasion of the Arbaeen ceremony, which commemorates 40 days after Ashura, to address the new Iranian government led by President Pezeshkian.
Ayatollah Khamenei described the formation of the new government as a "great blessing" and expressed his gratitude to those who, following the tragic assassination of Mr. Raisi and his colleagues, helped maintain the country's stability and organize safe and transparent elections. He extended his thanks to the officials of the previous administration, national media, and other involved institutions.
In his speech, Ayatollah Khamenei detailed how President Pezeshkian had consulted with him regarding the formation of the cabinet. "I approved some of the candidates I knew or whose suitability had been verified through reliable sources. I emphasized certain names, but in many cases where I lacked knowledge, I simply stated that I had no opinion. The President succeeded in convincing Parliament, securing approval for all ministers. Today, all ministers are high-ranking officials of the country, and it is everyone's duty to support and assist them in achieving success," he emphasized.
The Leader urged the new government to cherish the opportunity to serve the people and work for the country's progress, calling it a "great divine blessing." "Appreciate the trust that God and the people have placed in you, and remember that four years of service pass quickly; however, great things can be achieved in that time. Just as Amir Kabir accomplished significant work in three years, or as the dear Raisi laid good foundations in roughly three years that, God willing, will bear fruit for the country," he added.
Ayatollah Khamenei underscored the importance of recognizing and leveraging the country's resources and capabilities as key to effective governance. "There are many examples in the past of leaders who failed to recognize or believe in the internal talents and capacities, thereby causing harm to the country," he stated.
Ayatollah Khamenei also highlighted Iran's valuable natural assets, including its strategic geographic location and extensive coastlines, as well as its "religious and political faith" and millions of educated young people, whom he described as "incomparable riches." "If we recognize and harness their ideas and energy, many problems will be resolved," he concluded.
Additionally, he emphasized Iran's political and strategic strengths, noting that "the positive and negative experiences of the past 45 years are valuable lessons that must be considered." He also stressed the importance of employing experts in government management. "I firmly believe in the use of experts; this approach not only advances the country and satisfies the people but also makes the government wiser and more reflective, distancing it from the influence of closed circles and biased recommendations. We must be cautious to ensure that erroneous prejudices do not impose themselves under the guise of expertise," he warned.
Citing Imam Ali (PBUH), Ayatollah Khamenei also warned of the importance of carefully selecting those from whom advice is sought. "We must not turn to individuals who are greedy, fearful, or covetous when seeking expert opinions, as their personal characteristics can negatively influence their judgments and create problems," he emphasized.
In his recommendations, Ayatollah Khamenei emphasized the importance of prioritizing limited resources against the backdrop of numerous pending tasks. "Some priorities are urgent, such as addressing inflation and rising prices, which must be resolved appropriately. Others are related to structural issues that, if neglected today, will require attention in 10 years," he noted.
Ayatollah Khamenei identified nuclear energy as a crucial priority for Iran's future, dismissing any doubts about its benefits. "The country cannot deprive itself of such a vital scientific and technical advancement, only to attempt to address it years later," he asserted.
He also addressed the issue of cyberspace, emphasizing that it is no longer merely a virtual domain but a growing reality in people's lives, necessitating proper governance. "If cyberspace in the country is regulated, it will become an opportunity; without adequate governance, it will turn into a threat," he warned, responding to the confusion and misinterpretation of his stance on this matter.
Furthermore, Ayatollah Khamenei highlighted the significance of artificial intelligence, noting its rapid global development. "Our military and civilian systems are already utilizing this technology, but merely using it is not enough; it is essential to master its deeper and more varied layers," he emphasized.
These statements by the Leader, in his role as Vali-e Faqih, extend beyond mere recommendations, reflecting his fundamental political role in implementing Islamic values within society. According to the doctrine of "Velayat-e Faqih," the authority of the jurist is absolute (mutlaqah), encompassing all aspects of Islamic governance and the general welfare of the people. In this context, the function of the Leader is inherently political, and his broad authority must be exercised within the boundaries of Islamic law, always with a firm commitment to justice and ethics.
In the context of the theory of the Leader's authority in the Islamic Republic of Iran, the term "faqih" refers to a mujtahid, which is an expert in Islamic jurisprudence who meets specific qualifications necessary to exercise both religious and political authority. To be recognized as such, the jurist must possess three fundamental characteristics:
1. Deep Knowledge of Islamic Jurisprudence: The faqih must have an extensive and detailed understanding of Islamic laws and principles, demonstrating an advanced ability to interpret and apply religious norms appropriately and effectively.
2. Moral and Ethical Integrity: It is essential for the jurist to be a person of high moral character and ethics, reflecting an impeccable reputation both personally and professionally. This integrity ensures that the jurist’s decisions and actions are aligned with Islamic principles, guaranteeing justice and fairness.
3. Ability to Apply Laws and Govern: Beyond knowledge and morality, the faqih must have the practical skills to apply Islamic laws in governance and political decision-making. This includes competencies in administration, leadership, and a profound understanding of social and political realities, both nationally and internationally.
These characteristics ensure that the jurist is not only competent in interpreting the law but also capable of leading and making decisions that reflect Islamic principles in governmental practice.
In addition to these qualifications, a qualified jurist must have a clear vision of political and social issues, as well as skills in management and strategy. Effective governance requires not only a strong theoretical foundation but also intuition and administrative ability. It cannot be assumed that any just jurist automatically has the capacity to lead a community; they must also possess the skills and ability to effectively guide the Islamic ummah.
The significance of these qualifications is reflected in Article 109 of the Constitution of the Islamic Republic of Iran, which outlines the necessary characteristics for leadership as follows:
- The scientific competence required to issue fatwas across various branches of Islamic jurisprudence.
- The justice and piety necessary to lead the Islamic community.
- The correct political and social vision, along with management skills, courage, and sufficient leadership capacity. Among candidates who meet these requirements, preference is given to those with a deeper understanding of Islamic jurisprudence and a more solid political vision.
According to the theory of "Velayat-e Mutlaqah-e Faqih" (the absolute authority of the jurist) proposed by Imam Khomeini, the religious leader’s authority is structured hierarchically. In this theory, ultimate and comprehensive sovereignty belongs exclusively to God Almighty, who delegates this sovereignty to the divine prophets and, subsequently, to their successors. This theoretical framework establishes that the Leader's authority is not only broad in its scope but is also intrinsically linked to Islamic justice and morality, governing under divine principles with a commitment to guiding the community toward the general welfare.
During the period of the last Imam’s absence, political and religious authority is vested in competent jurists, who act as representatives of the Imam. Following the Prophet's death, sovereignty passed to the Imams and the Prophet's successors. In the absence of the last Imam, qualified Muslim jurists assume the role of leadership and political management within the Islamic political system.
Imam Khomeini explains that although no specific individual is appointed to the role of governance during this absence, governance remains an imperative necessity for the Islamic community. He argues that it is inconceivable for God to have neglected this issue, and thus, based on rational discernment and textual indications, it is concluded that the continuity of Islamic government and authority is essential even in the Imam's absence.
A crucial aspect of this debate is that, in matters of governance, all the powers and duties attributed to the Prophet and the Imams also apply to just jurists. However, this equivalence in powers does not imply that jurists are equal to the Prophets and Imams in terms of virtues. Khomeini emphasizes in his writings, such as in the books "al-Bay'" and "Velayat-e Faqih," that the equality in governmental powers between jurists and the Prophets or Imams does not mean they share the same spiritual status. These two forms of leadership are not on the same level.
In conclusion, the words of Iran's Leader should be understood within the political framework of the "Velayat-e Faqih" theory, which forms the backbone of the Islamic Republic. However, this political framework should not be mistaken for a totalitarianism that disregards the limitations imposed on the Faqih’s role by Islamic law and the necessity of justice, as well as by the constraints established in the Iranian Constitution. Additionally, it is important to remember that the president also plays a significant role within the distribution of power characteristic of the Islamic Republic. Therefore, the figure of the Vali-e Faqih should not be interpreted as absolutist or as one that eliminates political space for other institutions.
No comments:
Post a Comment