The Necessity of Following the Orders of the Supreme Leader
The Necessity of Following the Orders of the Supreme Leader: Question: Is it Obligatory to Follow the Orders of the Supreme Leader? First off, we must mention the following point that: An issue which is tied to the management of the affairs of the society – for the Prophet (SAWW), the infallible Imam (AS) and also for the Jurist – is related to the discussion of the ‘wilayat tashrii’ or the ‘legislative authority’. This is what is referred to in the verse of the Qur`an which reads:
أَلنَّبِيُّ أَوْلـى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ…
“The Prophet has a greater authority over the believers than they have over their own selves.” [17]
In addition, there is a hadith which states:
مَنْ كُنْتُ مَوْلاَهُ فَهَذَا عَلِيٌّ مَوْلاَهُ
.
“Whosoever I am his master, this Ali is also his master (and authority).”
At this juncture, this verse and hadith form the basis of our discussion.
Therefore, the ‘legislative authority’ refers to the ‘judicial authority’. This means that a person can and has the right to, through the establishment and formation of laws and their implementation, intervene in the lives of the people and the society while others are obliged to submit to such an individual and follow his laws.
The meaning of:
أَلنَّبِيُّ أَوْلـى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ…
“The Prophet has a greater authority over the believers than they have over their own selves.” [18]
is that when the Prophet (SAWW) decides on an issue for an individual Muslim or for the entire Islamic society, it is obligatory to follow that decision. In addition, any resolution which the people would make in relation to themselves or the entire society would be superseded by the decision of the Prophet (SAWW)!
In other words, the society is in need of one powerful point of reference for which, in the face of societal issues, this focal-point would have the right and power to speak the final word and in the verse of the Qur`an quoted above, Allah (SWT) has clearly identified the central point on the pyramid of authority.
Therefore, the ‘Guardianship of the Jurist’ is not in the meaning of the mere guardianship over the mental challenged or simple minded people [since such individuals do not have ability to maintain themselves and conduct their own lives, they are in need of an authority and assistant]. Rather, it is our belief that the Jurist has the right of possession (of the property of others); right of formulating religious laws and societal regulations; passing rulings and the execution of the laws in relation to the administration of the affairs of the society and the societal issues. Therefore, we must place him ahead of all others while all other people are bound with the responsibility of observing this right and obeying his decisions, commands and laws.
It is for this reason that we state that according to the verse:
أَلنَّبِيُّ أَوْلـى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ…
“The Prophet has a greater authority over the believers than they have over their own selves.” [19]
if the Prophet (SAWW) was to order a person to go to the battlefield and even if that person did not want to go, he would be obligated to obey the order of the Prophet (SAWW)!
Or if, for example, a person had given his khums (20% savings tax) and zakat (various religious tithes which have been explained in the detailed books of Islamic jurisprudence) and had no other compulsory financial obligations resting upon him, however if the Prophet (SAWW) was to order him to give a certain amount of money towards the war [or any other cause], then that person would be obligated to give that money! He would not have the right to object since his (the Prophet’s (SAWW) ruling is as the ruling of Allah (SWT) and as we know, when it comes to the rule of Allah (SWT), there are no ifs, ands or buts!
The late Imam Khumayni (RA) had given the following example in his lessons on many occasions that: “If the Islamic authority was to tell me to give my Aba (cloak), then I must give it to him. When the best interest of the Islamic society would have demanded it, the Jurist who is in authority must have discerned that he had a need for my Aba and thus, if he was to ask me for it, I would be obliged to obey him and hand it over.”
This is the true meaning of the ‘Governance of the Jurist’ which has matured and set into our culture.
Until recent, there were no doubts in regards to this issue. Indeed, every single man and woman – young and old – villager or city dweller – knew this definition and accepted it.
In addition, there are also various proofs in regards to this authority, of which the most well-known is the ‘Tobacco ruling’ case and the verdict (hukm) which was laid down by the late Mirza Shirazi.
During the era of Mirza Shirazi, all of the Shia firmly believed that the Ulama and the Mujtahidin were sitting in the seat of authority which ultimately belongs to Imam al-Zaman (AS). Thus, if the one in the place of the Imam (AS) was to order something, his commands would be obeyed.
It is for this reason that when the late Mirza Shirazi stated that:
اليوم استعمال تنباكو حرام و مخالفت با امام زمان (عليه السلام) است.
“From today, the use of tobacco is forbidden (haram) and is akin to going against Imam al-Zaman (peace be upon him).”
all of the hookah machines were destroyed! Even the wife of Nasir al-Din Shah (the ruler of Iran at that time) took the hookah pipe and threw it, breaking it!
It did not come into anyone’s mind at how it was possible that tobacco usage, which up until the day before this ruling was issued was permissible and was not problematic was now forbidden!? Is it possible for the permissible (halal) and impermissible (haram) of Allah (SWT) to change like this??
Rather, everyone – including the scholars, Maraja and those who had the right to issue legal rulings (fatawa) all realized that they were bound by the ruling and that they had to follow the verdict of Mirza Shirazi!
In any case, when the principle of the ‘Governance of the Jurist’ is proven using the logical and narrated proofs, then without doubt, the next rational step is complete obedience of (the one who is in) that position.
For more information on this, refer to:
1. The Governance of the Jurist: The Governance of the Jurisprudence and Justice by Ayatullah Abdullah Jawadi Amuli
2. A Glance at the Theory of the Governance of the Jurist Ayatullah Muhammad Taqi Misbah Yazdi
3. Naqd Quarterly Journal, Issue 7
Criticizing the Supreme Leader
Question: Can the Supreme Leader be criticized? Who has the right to do this and under what conditions can he do this?
It is permissible to criticize the Supreme Leader, however in doing so, the following points must be observed:
1. Islamic etiquette must be observed at the time of criticizing and in this regards, the Supreme Leader is the same as all other believers.
It must be noted that the conditions of criticizing include the following:
a. Before criticism, the original subject matter, defect or shortcoming must be definite. This means that it must not be based on rumor or information which can not be relied upon. It must also not be based upon one’s supposition and without any sort of research such that something is unjustly attributed to an individual and is then used to bring about objections and criticism upon him.
b. The criticism must be done in order to bring about a reformation and improvement – not that one becomes a fault picker and one who seeks to disgrace people.
c. The criticism must be done because one feels sympathy and consideration for the other party and not because he wishes to be thought of as being greater than the other person.
d. The criticism must be done with no insult or abuse. Rather, it must be carried out with complete etiquette and by observing the status which the person holds. In reality, such criticism must be presented to the individual as a gift.
Imam Jafar b. Muhammad as-Sadiq (AS) has said:
أَحَبُّ إِخْوَانِي إِلَـيَّ مَنْ أَهْدَى إِلَـيَّ عُيُوبِي
.
“My most beloved brother to me is the one who offers me my shortcomings as a gift.” [20]
In addition to what was mentioned above in regards to a respected individual (and how he should be treated) – especially the leader of the Islamic system, there are also other issues which must be kept in mind.
Certainly there is clear difference when it comes to a person criticizing his friend; a wife censuring her husband; a child pointing out the slips of his father or a student noting the errors of his teacher, than there is in criticizing a religious leader and authority.
The child and a student both owe a certain level of respect to their father and teacher, however above these people is the respect and honor which the Imam (AS) and his representative deserve.
3. The third point in regards to criticizing the Supreme Leader is that one must keep the enemies (of Islam) in mind. Criticizing the Supreme Leader must be planned out with intelligence so that the enemies do not make ill use of such a thing.
Seeing as how it is necessary to observe this point when it comes to criticizing the Supreme Leader, we see that there is a commission referred to as the ‘Assembly of Experts’ whose task is to oversee the actions of the Supreme Leader and when necessary, inform him of their review (of him). In fact, this group of investigators was put into place by the advice of the Supreme Leader himself!
The Best Way to Appraise the Supreme Leader
In our opinion, in order to comply with the mentioned principles, the best path to follow in airing one’s criticisms is to write a letter to the Secretary General of The Assembly of Experts for the Supreme Leadership [Majlis-e-Khubragan-e-Rahbari] explaining the issue at hand.
Criticizing others in the establishment (the Parliament, Judicial System, etc…) has been mentioned in principle number 90 of the constitution of the Islamic Republic of Iran which reads: “Whoever has a complaint concerning the work of the Assembly, executive power or the judicial power can forward his complaint in writing to the Assembly. The Assembly must investigate his complaint and give a satisfactory reply. In cases where the complaint relates to the executive or the judiciary, the Assembly must demand proper investigation in the matter and an adequate explanation from them, and announce the results within a reasonable time. In cases where the subject of the complaint is of public interest, the reply must be made public.”
The Possibility of Error on the part of the Supreme Leader
Question: What happens if the Supreme Leader makes a mistake?
In the event that it is confirmed that the Supreme Leader has made a mistake, he can be appraised of it, since:
1. According to our religious beliefs, it is only the prophets (AS), Sayyida Zahra I and the twelve A`immah (AS) who are infallible. Therefore, no one else can claim that there is no possibility of the Supreme Leader making a mistake in his actions or his opinions! There is a possibility of error and mistake in the Supreme Leader and it is possible that others may notice it. [21]
2. In the Islamic system and governance of the religion, each and every person is responsible and answerable to the laws laid down.
3. The principle of Amr bil Maruf wa Nahi anil Munkar or ‘enjoining the good and forbidding from the evil’ is a responsibility of every person – even the Jurist who fulfills all of the requirements (of being followed) – including the Supreme Leader! This responsibility (general supervision and that of commanding to good and forbidding from evil) is obligatory upon the people. [22] Therefore, based on this, we are permitted to appraise the Supreme Leader if he makes a mistake.
According to the teachings of the faith, one of the rights of the leader which he has over the people is the necessity to show sympathy and wish the best for him (the leader). This right has been mentioned under the heading of ‘Admonishment to the Leaders of the Muslims’ (النصحية لأئمة المسلمين) in the books of ahadith. [23] However it should be noted that the meaning of ‘admonishment’ as is mentioned does not refer to counsel and advice. Rather, it means to have sympathy and wish the best for the leaders of Islam.
Therefore, not only is the act of appraising the Supreme Leader permissible, rather it is a religious obligation which rests upon the Muslims and the interests and benefits of a person or group of people must not get in the way of enacting this obligation. [24] (AS)