Crossing the Crisis

Hills that we pass by leadership of the Supreme Leader
These days, the most important signs of leadership and community leadership can be seen by the supreme leader. In other words, you can clearly understand the samples of efficiency and effectiveness of his theories in all parts and different aspects of political and civic life of the people. In the present text that includes an unreleased speech of Professor Rahimpour with a number of the students about one aspect of crisis management and optimal leadership of society by the supreme leader and discusses a sample of its applicability in community. In the early days of the revolution different theories about legitimacy and how the government will be formed and who have sovereignty aroused and all of them were so rejected that got to the supreme leader. However, the basis of Islamic Republic is neither the idea of Western republic, nor a republican, secular and non-religious, nor Western liberal democracy theory, and not the idea of a social contract not satisfaction and so on. But, the issue of Velayat-e faqih means the rule of justice and jurisprudence, subjecting to law of Sharia and the purposes of Islam's rules based on the public interests. So, the Supreme Leader considered by Imam, has two dimensions, that one is heavenly and divine dimension that legitimacy of the Supreme Leader and government must be based on Allah's interest and the second one is democratic and it is the role of velayat-e faqih and people that has religious reason. To both aspects should be pointed that Islamism can not be separated from republicanism; that is we can not say that the Islamic Republic is in two-part. . That is not to say that in one level is Republic and the next Islamic but, its republican is of Islamic. The base of its republic is Islam and its Islamism is in the form of republic. So neither the Islamism of the Islamic Republic is independent of neither Republic nor its publicity. This Republic varies with the rest of the Republic, because its basis is Islam, but the way of implementing of many republicans means the election and people's votes. And this is the difference of the Supreme Leader of the Islamic Republic with other tyrannies and governments of the Republic, but illegitimate and secular of the world.
Imam (RA) in response to those who say the Islamic rule is close and similar to tyrannical and idolatrous government stipulates that if there is no supreme leader, then, it will be idolatrous. He says if there is Velayat, then there will be despotism because the Supreme Leader can not do anything and has no right to decide based on his own desire and interest. If the supreme leader says ; I do this because I wanted or due to my interest then, no longer it is a Velayat.
In a sense all the world's governments are authoritarian or dictatorial tyranny of collective or individual. Imam believes that it is just the Supreme Leader that is not evil and is tyranny. He says that if it is not God's will, and the president is not elected by the supreme leader, then, it will be illegitimate. When it became illegitimate then, will be tyrant, that is, if it is democracy and republicanism, but is not approved by a just jurisprudent and Islam still is a tyrant and a dictator. However, the reverse is also true, for example, if there is imposition, tyranny and usurpation of the rights of the people; it is certainly illegitimate, even if done under the name of religion.
The Government is a branch of the governance of Prophet Muhammad and one of the basic commandments of Islam, above all the provisions of sub-rules such as pray, fasting and pilgrimage. If the authority of the government is within the framework of God's sub-rules then, the divine government and the authorized government to Prophet Muhammad becomes a meaningless phenomenon. The government with all its spheres and organs until is not gained legitimacy by religious and Almighty God, all the works of the three branches of government will be illegitimate and without permission. Somewhere else, Imam attests that The Supreme Leader is a gift that God has given to Muslims; it is the divine decree and it is not the case that if we want he is provincial jurist and if we do not, he does not.
If someone is represented by God, then, what will be the public duty? Do people go home and say we do not have anything to do with politics? Imam (RA) believes that one hundred percent of the supreme leader without the cooperation and participation of all women and all men is not applicable and they should participate in political and social issues and all should monitor the government, the parliament and commented on them.
We should not think that everything we say and everything we do someone has no the right forms, but the problem is a divine gift to human development. People have the right to comment, right to encourage enjoining good and forbidding wrong to the officials and the rulers. Even if I made a small mistake, the people have the right to say keep yourself and this is an important issue. So the Supreme Leader is a just and democratic leader and when orders, all people should follow but this does not mean that no has the right to question and talk.
Imam believed that when people voted the parliament of experts to determine a righteous leader for their government, and they also determined an individual, for leadership. So that prior to the vote of the people his command is legitimate, but after the vote of the people it can be effective. The supreme leader also is chosen by people because they have chosen the expert leaders. Hence, the violation of the supreme leader is not permissible and is forbidden under Islam and is banned by law. Imam said every individual of the nation has the rule to directly impeach the rulers of the Muslims; and they should give a convincing answer in this case if they had acted contrary to their Islamic duties, they will deposed of their seat because, in this case he will break the law and works to undermine Islam and the legitimacy of the system. Imam Khomeini addresses to the officials of the government and says the government can not do anything until the people do not participate. As long as you like, the people will support you and as far as the people are with you, any harm will not threaten the country. These are all the powers delegated to Supreme, just and committed Leader so, imam emphasizes that we do not say anyone who is and whatever said should be obeyed. He also must obey the law, and comment based on the interests of Islam and Muslims so, if a jurist carried out something contrary to the principles of Islam and Muslims then, his legitimacy will fail because he has lost his integrity. Velayat-e faqih does not mean bullying, but it is the rule of law and the Islamic law that governs.
Crisis management in the election of 88 (2009)

Some people attribute some contradictory and strange ideas to Imam. Imam regarded everything equal to the people's vote but, located it. In the elections, it is clear that the measure is nation's vote but, nothing more. In every thing, the right amount is the same thing. For example, Imam has this term imam somewhere else that the Parliament is at the head of affairs. May of these statements are true and it should be determines where it is. However, one of the useful aspects of the Supreme leader is macro management of the country which passes the country of the difficult political and social risks which undoubtedly disturbances and the riots prior the presidential election of 88 is a sample of that. Given that in the case of elections, the legitimacy of the Supreme Leader and the need to comply with his demands and political debate has been tied together and some were trying to wreck the border of the two and here is as an example of divine legitimacy, popularity and combined function of velayat-e faqih to be discussed here. In this regard, the Supreme Leader's historic speech on 29 June 88 perhaps regarded as the most comprehensive and complete document that indicates overall strategy of leadership in the management of people and reveals the will and choice of the people and disagreement of political struggles moreover; all his next speeches and positions are all and subordinated to the sermon that was delivered at Friday Pray on Khordad 29th. So, discussion to analyze the manner of speech and its impact on society guidance and leadership is needed.
Firstly, his interpretation was that in all the houses, streets and cities discussions and debates election candidates developed, even struggles broke out among the members of the family to which candidate they vote. It was the sign of people's participation of the Supreme Leader also appreciated it. But this debate and disagreement in some cases changed into post-election conflicts and some tried to turn it into a public dispute.
If we look at our neighbors states and if this problem happened for any of them, they would already turned into a civil war, dependency and occupation by foreigners. And they, with all sacrifices, sufferings and a lot of hardships and suffering, yet are caught into crisis due to a lack of velayat-e faqih. In these countries, some claimed of religious leaders, like the Taliban, and the like; some people with idea of Ash'ari and Mu'tazili were found, and each unit dose claimed of the caliphate, but became a civil war between Muslims and many events that turned out into a civil war between people and Muslim, themselves. The Bush's government because of the Islamic Republic of Iran's influence in the Middle East decided to change geo-political conditions of the region and claimed that they want to establish broader Middle East, but failed. Then, decided to establish a small Middle East and broke out terrorism in neighboring countries and then decided to launch a break on Iran. Thus, they began to impose sanctions, threats and pressure, and the main purpose of the occupation of Iraq and Afghanistan was Iran. For this reason, the Supreme Leader said you can not take the velvet coup clashes here and you know that Iran is not Georgia however; in Iran and Islamic Revolution again and again such events have occurred and just because of the presence of the Supreme Leader these cases have been harnessed. The obvious effectiveness of the supreme leader is that by maintaining integrity and national unity thwarted external conspiracies and dangerous domestic betrayals and by the Influence they had among the people in this sermon analyzed the issues and kindly and patiently and secured the peace in the country. In moments of crisis and internal conflicts when all were excited and angry there was a need for openness, calm and serenity of peace that the leader transferred gifted it to the community.
In the sermon of the Supreme Leader another issue was "people-centered" one; The Supreme Leader has the divine rule, but at the same time is people-centered. The leader at the first step of the sermon made reverence and respected the public and gave originality to the people and said I respect people. He proclaimed that any successes that arise in the community rather than being attributable to the supreme leader, is being attributed to God the people.