what does it do what are his thoughts? what is his morality in this field? and what are his actions? and even what are the dangers of the heart. the problem they have made in terms of the law is that ayatollah meshkini starts a new discussion by reading the 17th article of the constitution, the people's elected experts , about all those who have authority and leadership, not actuality. they have authority. out of 10 experts

, for example, seeing these 10 people have authority. or these 5 people have the authority of these 20 people. among those 10 qualified people , one authority or three authority or five authority. so, he first clarified that from among those who have the authority. so this one reference or three references, or the first sentence, the last sentence, clarifies the main issue regarding principle 17 is whether the competence of the authority which is mentioned at the beginning of this principle is sufficient for the condition of leadership or the future leader according to another part of the same the original must be a reference. be

among the 10 people who are qualified, they choose a qualified person. among the 10 people who have authority, 3 people have the authority. therefore, the current authority is not in this phrase, so it is the form of the current authority. ayatollah meshkini, the head of the assembly of experts, took the view of article 17 of the constitution that it is enough for the future leader to have jurisdiction. however, from the legal point of view, ayatollah meshkini's personal opinion is not enough. the guardian council is responsible for interpreting the principles of the constitution. a point that ayatollah meshkini himself also points to. and if no one is convinced of this matter , the gentlemen of the guardian council themselves will decide what it means.

they say that this word reference here is a good reference, not an actual reference, so there was no problem in the matter. ayatollah meshkini, who is also the head of the constitutional review council, informs the members of the assembly of experts about another important point. with that removal of the condition of authority in the amendments made on article 17 are in the revision sessions of the constitution. the principle of the 17th century. the revision council has set this principle here and it is almost on the verge of approval. this means that the appointment of the leader is not another condition, it is the responsibility of the people's elected experts. experts review and consult on all qualified jurisprudents . if he has a preference, if he doesn't prefer the preferred

one, he chooses one of them, but the revised constitution has not yet been approved by the public votes of the people and it has not gained a legal aspect. it is in this situation that mr. hashemi rafsanjani, the vice president it offers temporary leadership. as a rule, the work is temporary, that is, we do not want to determine the final leadership now, because this constitution, which is being restored by order of the imam, should be determined after him, and we will prepare that law within the next two or three weeks, god willing. it will be submitted to the referendum and the task will be clarified. we hope that within the next one or two months the final task will be clear. after

ayatollah meshkini's speech about principle 17 and leadership conditions now it is the turn of other members of the assembly of experts to talk about this principle of the constitution . bring on the speaker. the original which is directly rooted in the history of religion and the lives of imam masoum. according to the hadiths of the infallible imams, after the occultation, the narrators of the hadith or, in fact, the jurists and scholars who memorized the divine commandments were among the believers. although. there were differences of opinion about the authority of the jurists, but one thing was constant: the jurists were the heirs of the prophets and imams. during the centuries, however, politics and power -seekers always marginalized jurists and focused more on personal and devotional issues. at

in the modern era, the danger of the isolation of religion was felt more than ever. at the beginning of reza shah pahlavi's reign, imam khomeini at a young age, shah. the fiery speeches of one of the political scholars of that era. ayatollah seyyed hasan modares, the lawyer of the people of tehran, who was martyred after reza khanid's dictatorship took power. after the fall of reza shah and his expulsion from iran by the british, the attacks of western and eastern intellectuals on seminaries continued. 15 may 1323 imam. he issued his first political statement. a statement whose content was an invitation to the iranian people to rise up in the way of god. imam by pointing at the end of the statement addressed to the scholars , he warned against the activities of anti-religionists in attacking the foundation of religion in those years. you who did not stand up for your legitimate right

, the irreligious heads stood up and started whispering about irreligiousness in every corner, and soon they divided you. during the next 10 years , the imam closely witnessed the activities of ayatollah kashani in the oil nationalization movement, but in spite of all the efforts made in this way, the wide differences between the leaders of this movement paved the way for the implementation of the british-american coup, which led to the sovereignty again foreigners and anti-islamists iran do the imam worriedly monitored the situation and conditions of that time and was thinking to save iran from the captivity of foreigners and xenophobes , but this was not an easy task

. akbar allah akbar i testify that there is no god but allah. i testify that there is no god but allah . i testify that muhammad is the messenger of god. i testify that muhammad is the messenger

of god. hai ali al falah hai ali al falah hai ali

khair al-alam hai ali khair al-alam god is great, god is great, there is no god but god there is no god except allah.

the imam worriedly monitored the changes and the conditions of that time and thought to save iran from the captivity of foreigners and xenophobes, but this was not an easy task, the american control over iran was deepening day by day and after the death of ayatollah azma. boroujerdi on 10th of april 1340, america and the shah thought that with the absence of this great shiite authority, the ground has been prepared for any activity in iran , so that in 1341, the plans made by the american president john f. kennedy in the cultural, economic and political dimensions were designed and implemented in iran the imam actually went to the pulpit and gave a speech against american influence. sir, i give up on you

. mr. shekar, they are hunting you. the shah's regime finally arrested the imam on the 13th day of khordad 1342. the widespread arrest of imam baghiyam in many cities of iran on june 15. was with us. the historical day that was the beginning of the new islamic movement. a little later, the americans went one step further and demanded that military advisers and their families and even their companions be exempted from any judicial proceedings inside iran in case of committing a crime. imam who was recently released again. against america and the shah our honor went to the pulpit, the greatness of iran

was lost, the greatness of iran's army was trampled, but if the king of iran tramples an american dog , they will scold him, and if an american cook tramples the king of iran, he tramples a higher position , no one. he has no right to attack, why? because they wanted to get a tub from america, america said this should be done. shall we go under the fountain of america? we do not have such a weak nation as dollars. this time imam was exiled to turkey and then to iraq. it was in the exile of najaf that imam khomeini, far from his homeland, laid the foundations of rafi's theory. in shia jurisprudence, they followed the idea of ​​guardianship although the jurist had a long history

with the shia scholars before the imam, the imam taught about the authority of the jurist in the seminary of najaf in bahman 1348. the product of this explanation was a book called velayat al-faqih or islamic government, which was published in beirut in 1349. imam in the theory of religious authority. he had emphasized the general, social and political aspects of islam. the imam's opinion was that the pahlavi government was not legitimate from the beginning, and reza shah, with a coup based on english and with the presence of a bayonet , has abandoned even the principles of the constitutional constitution and established an autocratic government. his son mohammadreza pahlavi also from the beginning , he took power with the support of foreigners, and then on august 28, 1332, with the british-american coup

, he expanded his dictatorial rule in the country. the rules of government should be islamic rules, and islam has no poverty in the law, so that it needs something else . and many of its laws are incomplete, many of its laws are non-progressive. islam does not need anything from anyone else. rules come from somewhere else islam is progressive in all its dimensions, we all imam, who in 1348 presented an alternative model to the imperial regime , although

it was ignored by the intellectuals, but it gradually opened its place among the people until a great revolution. boghor was formed based on it and the royal regime was dismantled in iran. finally, after the victory of the islamic revolution , the country's constitution was changed by the general votes of the people. in the name of god. meanwhile, the new constitution mentioned both the authority of authority and the condition of authority regarding the conditions of leadership and legal guardians , that is why on that long day of 14 khordad 1368 experts should discuss this point with each other .

if we can act legally , we can do this temporary issue and emergency situation legally without adhering to the spirit of the law or to other issues, and he introduced the only person who was qualified in his opinion. apart from ayatollah gul paiguni, we do not have anyone who has current authority or the authority of authority. he also suggested that ayatollah khamenei be his deputy. my suggestion is that dear mr. khamenei, president of the islamic republic of iran, i would like to ask mr. golpaigouni, who has nothing to say, to introduce him as the deputy leader, and let my experts

vote so that there are no more so-called problems left. by the way, it is not authority itself that should exist in the leader, but the position and qualification of authority, that is, in terms of ijtihad, it should be at a level where people think that he will soon issue treatises, and such a mujtahid with such a position can also be found in the assembly of experts, if the selected experts people who are great jurists. they are in them, i will tell you later salahd is also an authority, in a sense , there are great jurists in him. this understanding that the authority of authority does not mean that he has a practical treatise , it means that in the seminaries for the future generations, this is the meaning of the authority

, and the majority accepted it. he voted that there is no need for an interpretation from the new and pious council, it is a jurist who, in 1958, i remember the teachers, when they were leaving, they quoted that he said, "i am disciplined so that the anti-revolution does not surround us. if i say something against the system, the anti-revolution surrounds me, and by taking the anti-revolution, it surrounds me." my revolution

will be the loss of this world and the hereafter, and therefore you can see the stages of the revolution always behind but we should not ignore one point , it is still too early for us to be able to convey the problem to all the young generations who were given a lot of propaganda yesterday. imam. he believed that according to the existing constitution , actual authority is a condition of leadership and not just my authority. seyed, if there is a constitution, it is a constitution, and we act according to the duty of the constitution, which is assigned to the experts, it must be an actual authority, and

if not, let us give an interpretation to the judges. he was against the proposal of temporary leadership until the referendum to review the constitution . the temporary declaration itself that these are temporarily elected as to govern the islamic society and the islamic revolution until the law specifies this is itself a sign of weakness and they underestimated a leadership figure, but the fourth person , mr. emami kashani, spoke in opposition to the actual authority and he said that what is important from the point of view of shariah is the condition of jurisprudence and not authority. who made this discussion from the late fazel naraghi, from the late sheikh al-allamah , the company of others, and hazrat imam al-allah

honorable maqama sharif, none of these groups should discuss this, but jurisprudence is at issue, so we have a legitimate debate, even though it is jurisprudence. and let the jurist take over. we have a constitutional debate. i wanted to say that we can discuss the constitutional debate, like this one that exists in the whole world now , a crisis that occurs in a country, an extremely revolutionary thing at that time. doing it later takes its own legal course and a legal thing is done later and it is either common in the world and we don't want to do a new issue or determine an individual or a group, of course, the issue of jurisprudence.

if we consider it, there is no problem from the point of view of shari'ah , and from the point of view of the constitution, of course, it can be discussed. now , whatever the majority of gentlemen's opinion was, and these things are done on it, one is which one we are obliged to act on now. we are the constitution. the constitution that we have is that it is legal. on that fateful day, the negotiations in the assembly of experts continued with the speeches of mr. seyed mohsen mousavi tabrizi. in preparing this constitution, the gentlemen considered the issue of politics and religion and the status of the imam at that time . in the case of authority all people obey with a gesture, everyone moves when this moment comes, they also put the authority, but

what is in the hadiths, we can use the hadiths or use non-narrative premises, but a jurist is one who is a jurist, then a jurist and a just, mr. mousavi tabrizi, are the same words. temporarily for the future leader does not like now. why is the word "temporary" if it has jurisdiction , why should it be temporary, it is not valid, "temporary" is not correct , you want him to be nullified in all social affairs of muslims in one month, there is no problem , that is, a non-person is temporarily qualified, there is nothing wrong with being nullified, if he is qualified, it is not permanent. temporary as i am a member of the leadership commission in this revision council, in the middle of the discussions

, mr. amini suddenly read a letter to the elected experts of the nation, a letter from the imam addressed to those who had the duty of revising the constitution, in the name of allah, the most merciful, the most merciful, the most merciful, the most merciful mr. haj sheikh ali meshkini damat fafazate, you asked for greetings. express my opinion about the constitutional amendment. any gentlemen should do as they see fit. i do not interfere. just about leadership. we cannot leave our islamic system without a guardian. you have to choose someone let him defend the dignity of islam in the world in the world of politics and straw. from the beginning, i believed and insisted that the condition is absolute. reference

is not required. a righteous mujtahid approved by respected experts all over the country is enough. if people voted for experts. to appoint a righteous mujtahid to lead their government. when they also appointed a person. to assume the leadership, his coercion is accepted by the people. in this case, he becomes the chosen guardian of the people and his ruling is null and void. in the original constitution, i said this. but the friends insisted on the condition of authority. i also accepted. i

at that time, i knew that this would not be possible in the not too distant future. i ask for the success of ayan from the door of almighty god, and peace be upon you, and may god's mercy and blessings be upon him. ruhollah al-musawi al-khomeini tarikh 9.68 mr. amini then explained imam's opinion and said: mayim and the constitution. we never say that we are acting against the law , it is not that we are acting according to the constitution , but the problem is that in the case of the constitution, as a sentence initially has authority, then whenever a reference is used in such a way that this second reference is the same examples. the same authority

jurisdiction and from this imam's guidance , we realized that the problem is really the same as where we have the condition of authority in which narration and in which reason. had a past the great revolutionary order of the people in the movement of millions of taswa represented their unity and unwavering so that the world knows that a nation is rising with a specific goal. after the great nationwide march of the iranian people in tasva and ashura hosseini 1357 in support of the islamic revolution, imam in paris to dr. hassan habibi ordered the drafting of the constitution.

they gave the future to be discussed and revised by the elected representatives of the people. in this draft, there was no mention of velayat faqih. the text of this draft was given to some scholars and authorities in qom. ayatollah golpayegani criticized the lack of the issue of jurists' sovereignty in this draft. keihan newspaper on the 9th of bahman 1957, that is, before the fall. wilayat al-faqih had reinterpreted imam's thought. considering my weak body and shortcomings, i should not take this responsibility and be under the burden of such a thing have gone imam on 15 bahman 1357, that is, one week before bakhtiar's escape from iran, engineer mehdi bazar.

appointed as the prime minister of the interim government. from the beginning, the imam was against the election of a businessman as the prime minister. the night before the 15th of bahman, from 5 to 11 pm, the revolutionary council discussed the right prime minister and reached bazergan. the imam respected the opinion of the council and the next morning a member of the imam's house published the news of bazargan's appointment as prime minister.