Functional difference between Wilayah al-Faqih and other systems

Those who always talk about popular and democratic governments and feel ashamed that their government is based upon wilayah al-faqih are heedless of the services rendered by him in this country. They are heedless that based on the theory of wilayah al-faqih laws and decrees of the Islamic state and statutory laws of the Islamic Consultative Assembly after confirmation by the Council of Guardians are religiously incumbent upon Muslims because they are authorized by the wali al-faqih, and his authority, in turn, is based on the authority of God.
This is a great merit that this system has. But if we do not accept the wilayah al-faqih system, then obedience to laws and decrees is based on the commitment of people to laws in accordance with their demand. They can withdraw from their commitment, review their demand, and change an article of law as they like. So, in the democratic system there is no religious underpinning of the people’s obedience to laws.
In an Islamic government, laws become binding with the authorization and approval of the wali al-faqih. Apart from enjoying people’s commitment and customary requirement backed by their vote, there is also the religious underpinning going against which is a sin that invites divine wrath. This is the difference between abiding by the laws of the Islamic government and obedience to laws whose legitimacy and credibility are only supported by the majority will. Since majority of the Majlis deputies are elected by the people, they deem it incumbent upon themselves to obey these laws.
Now, rationally speaking, to what extent are deputies who have not voted in favor of the laws, or the minority who have not voted for the deputies who approved those laws, obliged to abide by those laws? When a law is approved by the deputies of the majority of people, should the minority who opposed the law psychologically and emotionally be obliged to obey it? How can they be bound by majority will?
Obedience to Islamic laws which are ratified by the Majlis deputies and approved by the wali al-faqih has been made obligatory by God, and even those who have not voted in favor of those laws are religiously bound to abide by them. Of course, the Muslims are aware of this fact and are sincerely committed to obey the laws of the Islamic state that have divine legitimacy. They do not oppose these laws because they are familiar with the structure and rules of the divine Islamic government. This level of obedience and acceptance of laws and rules is among the merits and salient features of the divine system which has materialized in our country under the label of wilayah al-faqih system.
Through a survey of the Islamic movement and Revolution, we realized that widespread obedience of people to the Leader- Jurist-Guardian, and sincere submission to His Eminence’s commands and instructions was the key factor in our advancement and victory during the Revolution and after its victory. Also, the same factor was the reason why our nation emerged victorious with honor in the unequal war (imposed by Iraq).
Is there anyone in the world who does not know that one of the important factors of the victory of the Islamic Revolution in Iran was the people’s religious belief in the exigency and indispensability of obeying their religious leader? Then, as an injustice of the highest order, in a country where the Islamic system is established by the sacrifices and selflessness of martyrs who struggled and waged jihad by the order of their leader and religious reference authority, some elements write and claim, thus: “The Imam sailed smoothly over the wave of the people’s movement and portrayed it as the Islamic movement and Revolution!”
Is this claim true? If the Muslims of Iran had not been present on the scene of the Revolution and discharged their spiritual and religious obligations and opened their breasts vis-à-vis the bullets, could the Revolution succeed? Had it not been for the order of the Imam, would they have done these things? It is unfair for us to forget and deny these realities. The truth is that religion and the Imam’s leadership played the leading and crucial role in the occurrence of the Revolution, its continuity, and then victory in the war after enduring all adversities, difficulties and problems. God willing, through the leadership of the competent successor of the eminent Imam (q) and his astute policies, these standings will continue as before under the auspices of the unity and solidarity of the self-sacrificing people of Iran, and under the shadow of the wali al-faqih’s leadership (may Allah, the Exalted, protect him), the people will reach further stages and degrees of perfection and advancement.
Summing up, categorization of citizenship is something accepted by all political systems of the world and the difference in classes of citizenship is not something we have originated. This difference in classes of citizenship has nothing to do with their essential humanity. From the perspective of their being human, all people are in the same class. However, either they naturally possess certain qualities that may be a source of difference in duties and rights, or they have acquired qualifications, qualities, capabilities, and talents which are the reason why they have to discharge certain duties, and likewise, to enjoy certain rights. So, the source of difference in rights and duties is either natural differences or differences arising from individual choice and freewill. For example, professing a certain religion, or acquiring necessary qualities and capability for the assumption of a post or position, including the acceptance of certain principles and foundations, can be contributory in the status of their citizenship or nationality.
Author: Muhammad Taqi Misbah Yazdi
Source: Imam reza network