WORTH TO WATCH!! Translated by Kaneez Fatima Regarding this system building we said that the great Imam Khomeini based upon the foundations of jurisprudence; this system building is not a one-time order. Its meaning is not that we discovered and reasoned this system on the basis of jurisprudence, placed it in the middle and said thats it, over. No, this is not how it is. System building is a continuous order. It must be perfected and extended day by day. It is possible that we may have erred at some point. Mistakes (faults) exist. What is important is that based on those mistakes, we correct ourselves. This is part of ensuring the system building (continues). It doesnt mean we should destroy/undo the gains of the past. When we say system building is a continuous process it doesnt mean every thing weve built and the foundations weve laid down should be destroyed. We should do away with our system of governance. No. All that we have created, we should preserve, remove its deficiencies, and perfect it. This is a necessary action. And I, my notion is that the important dimension regarding the constraint of absolute (itlaq/mutlaq) that the Imam (Khomeini) regulated vis-a-vis Wilyate Faqih,- which was not part of the first (version) of the fundamental code of Wilayate Faqih and added by the Imam (Khomeini) - the meaning of this constraint of absolution (motlaq) of Wilayate Faqih means this. Meaning, accepting flexibility on the part of the apparatus/system of Wilyata – which actually means the collection of those apparatuses that make and take decisions, at the top of which is the ‘Rahbar’; it is a collection (of apparatuses). This great apparatus has the ability to constantly move forward and evolve. Because evolution (of the system) is part of the traditions of human life and human history. If do not create this transformation/change ourselves and not move forward, change will then be imposed upon us. Transformation/change means to perfect/complete toward that which is more correct and more perfect. Meaning all that we have created we investigate its deficiencies. In areas where we are lacking, we add on that which is required. This must continue. One of the aspects of Wilayate Faqih, that of Wilayate Mutlaq is presented by the enemies as dictatorship. (They present it) As the will of the just Faqih based on what he desires. This by itself is contradictory, because if he is just then he cannot be authoritarian. If he is authoritarian and acts upon the desires of his heart then he is not just. The heart of this argument is contradictory. They don’t believe and don’t accept this meaning. This is not the issue of the ‘Absolute’ Wilayat that the Faqih can do whatever he feels like, when he wishes for something to be done it must be done immediately. This is not the case. The case is that the real key-holder/guardian of the system has in his hands this (allowance for) flexibility so that where necessary he can correct the direction of the path (on which the system is), and strengthen its foundations. Of course, over here the danger that exists, which must be avoided, is that we consider that this flexibility can come under the influence of foreign pressures, and this flexibility can be changed to fit Western frameworks. They object to us regard Qisas, they put pressure on us because of blood-money, they pressure us in various cases, in different issues, and want us to resign ourselves that this is what flexibility means. No, this is deviation not flexibility. We must pay attention to the Quranic ayah ‘And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying’ (6:116). It is applicable here. We shouldnt come and say that we’ll revise our views so that they coordinate with those of the world due to foreign radio stations, hostile advertisements, think tanks of the enemies and those bent upon opposing the Islamic system, who object against this ruling or that element and cry out (against them). No, this is wrong. This is deviation. We shouldn’t allow this deviation to happen. Yet, new issues exist. New issues exist in the field of economics. For example, we brought about Islamic banking. Today, new issues have arisen in the monetary and banking sectors which must be resolves. These issues must be seen within the scope of Islamic banking – banking without usury. Who must undertake this? Fiqh (jurisprudence) is the provider (of the solutions). Of course, I want to say that the need for a platform allowing open debate on issues of Fiqh (jurisprudence) has not been fulfilled in the Qom seminary- which the most important seminary. I want to say at this point – men from Qom are also present here – that this need has not been fulfilled. In Qom, there must be Dars-e-Kharej (advanced-Independent studies) of logic particularly focusing on the Fiqh of governance, so that the new issues regarding governance and the challenges faced by governments, and the new issues that we face on a daily basis, can be recognized, illuminated, argued through the principles of Fiqh. These arguments will then be passed to various thinkers and academics in university and otherwise. They will translate these arguments into ideas for the general public, for university students, for other nations so that they may be able to make use of them. This must happen, and we need this.
Posted on: Fri, 28 Nov 2014 12:59:36 +0000
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