Advanced search
Visit
7252
Last Updated: 2011/09/22
Summary of question
What difference does Wilayah and the system of Wilayah have with a monarchial system?
question
What differencedoes Wilayah and the system of Wilayah have with a monarchial system?
Concise answer

There exist fundamental differences between a Wilayi system of government and a monarchial system of government. These differences can be broken down into the following summary points:

A- In terms of their legitimacy, Wilayi systems derive their authority from God, while monarchial systems derive their authority from the customs of the people and the system of succession.

B- The main method of selection and its conditions: In Wilayi systems of governance there are some very stringent rules for the selection of a leader, and a specific mechanism is in place for this selection. Contrary to this, the system of Monarchy selects a leader only on the basis of blood relation (personal merit is oftentimes not a consideration).

C- The method of deposing a leader: In wilayi systems, if the leader makes certain mistakes or stops possessing the conditions necessary for his position, then he will automatically lose his authority and be deposed. In certain systems, the responsibility of ascertaining if these conditions continue to be met are given over to a governing body. Contrary to this, in a system of monarchy, no one is able to remove the king, no matter what he does or what mistakes he commits.

Detailed Answer

The Wilayi system of governance (also known as a theocratic system of governance) is a system which is harmonious with a set of religious teachings and therefore has its basis set upon a given religion. Its harmony and concordance with religion extends to its every branch and one would be hard pressed to find any aspect that is not touched by religion. Contrary to this, a monarchial system is one in which one individual rules under the title of a monarch (i.e. king) and holds supreme power based upon his own ideas and wishes.

There exist many fundamental differences between a Wilayi system of rule and a monarchial system of rule. These differences can be summarized into a few points:

A- In terms of legitimacy, a Wilayi system asserts its authority from God and it is God in reality, who has the primary right of rule, for he has created the people, gives them sustenance, and is familiar with all of their spiritual and physical needs and inclinations.

God has stated in the Quran: ‘…The command rests with none but Allah…’[1] and ‘As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers,- it is the fellowship of Allah that must certainly triumph.’[2] In the next stage, God gives this guardianship over to the Prophet (s), the Imams (a), and then to those amongst the pious who possess the necessary qualifications such as faith, knowledge, power, and justice… The Holy Quran has said in this regard: ‘The Prophet is closer to the Believers than their own selves…’[3] and ‘Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers’[4]. Based upon this, the Shia first takes the Prophet (s) as their guardian and then the Imams (a). They take these individuals as the guardians of the Islamic society who have been selected to this position by God. After these individuals, they must take the Shia scholars, who based upon both logical and narrated proofs, are the guardians of the Islamic society. From the time of the occultation of the last Imam (a) these individuals were given the authority of this position and the guardianship of the Muslim society is their responsibility. Of course, there is no contradiction between being appointed by God through the people, as is the case in the Islamic Republic of Iran. There, identifying the Wali Faqih has been put on the shoulders of experts whom have been chosen directly by the people. In other words, the people play a major role in the selection of the individual who will be the Wali Faqih, while in monarchies, that usually have despotic governments, their legitimacies come from the customs of tribes and nations; the king comes to power through revolt and coups or through inheritance, and their qualities and qualifications have no effect whatsoever.[5]

B- The method of selection:

In the same way that the means of legitimacy are different in the Wilayi system and the monarchial system, likewise, the method of selecting leaders in these two systems are also remarkably different. In the Wilayi system, selection is based upon the highest criterion, namely infallibility for the infallible imams and jurisprudence and insight and piety for the jurists. Contrary to this, in the monarchial system, the king uses force and military might to defeat his rivals and to set himself up in his position of rule. Through these means, the bloodiest and most cruel individuals are in essence ‘fit for rule’; after this initial set up, the system becomes based upon succession set by blood relation and not at all on ability or skill.

James I, king of England is quoted as saying: The rank and position of the king is a mystery and secret which neither the legal experts, nor the philosophers can truly understand.’ This means that no one has the capability or right of placing conditions on the station of the monarchy.[6]

C- The Method of dealing with the individuals of the society: In the Wilayi system of governance the actions of the leaders are based on divinely ordained rules and commands and they must rule far from the effects of any personal desires and wishes. If this leader ever overextends himself beyond the divinely inspired boundaries and limits, he loses his legitimacy and authority. At the same time, in such a system, the people are recognized as the ones who one must work for and serve. In the letter of Imam Ali (a) to Malik Ashtar (which is a famous treatise on how a religious government should act), Imam Ali (a) says in regards to how Malik should act with the people: Make friendliness with the people as a covering for your heart and be a friend to everyone and be friendly towards everyone. May it never be that you act like a predatory animal who doesn’t hesitate to devour them … Act with justice towards God, the people, your near ones, and with the masses….[7]

Contrary to this, in the monarchial system, divine rules and commandments do not hold any weight or value, and the criterion of what is right is what the king and his governors command. These commands could be based on personal whims and wishes and thus there is no set foundation for them.

D- The method for the deposition and removal of a leader: In the Wilayi system of governance, besides the rule of the Imams (a), who due to their infallibility are protected from any error or mistake, there does exist a system for the removal of leaders when they make mistakes or lose their necessary qualifications for their position. In certain systems of governance, if the leader stops possessing the necessary qualifications, then there is a council set up for the purpose of deposing him.

In the monarchial system, there is no system of checks and balances and the system is a fixed one; if the leader is cruel, despotic, or unjust, then the people must tolerate many difficulties and struggles until they are able to remove the king. Either this will take place or another individual, who possesses more power, is able to remove the king from power and place himself or another individual in his position.

These are just a portion of the differences between the monarchial system of rule and that of the Wilayi system of rule, and every just individual can understand and differentiate between the differences of these two systems, and in fact discover even more points of difference between these two systems of governance.



[1]Surah An’am, Verse 57.

[2]Surah Maida, Verse 55.

[3]Surah Ahzaab, Verse 6.

[4]Surah Mai’dah, Verse 55.

[5] Shaakerin, Hamid Reza, Hukumate Dini, pp. 99, 102 and 103.

[6] Pazargad, Baha’uddin, Taarikhe Falsafeye Siyasi, vol. 2, pg. 502, Zavvar Publications.

[7]Imam Ali (as), Nahjul-Balaghah, letter 53.

Question translations in other languages
Comments
Number of comments 0
Please enter the value
Example : Yourname@YourDomane.ext
Please enter the value
Please enter the value

Thematic Category

Random questions

  • What is the meaning of self-consciousness according to the Holy Quran?
    17982 Exegesis 2015/04/18
    According to the Quran, self-consciousness means realization of one's own self through nourishing or nurturing and reviving one's own inner and inborn talents and potentialities followed by a profound understanding of the realities of the universe and divine attributes. Self-consciousness has various degrees and it is of ...
  • Is there a problem in paying off one's debt in the evening or after dark?
    7251 Laws and Jurisprudence 2009/03/12
    Continue... ...
  • Will a husband and wife, after leaving this world, live together in paradise?
    14652 Traditional 2009/10/22
    The specific conditions and details of how we will live in the next world are not completely known to anyone except the infallibles (masoomeen). With this in mind the relationship between a husband and a wife is something that is related to this world and pious women are ...
  • What is the meaning of mutawatir and ma'roof traditions?
    10523 Contextual study 2014/10/01
    For information about the meaning of mutawatir traditions and its various types, see index "the criterion for verbal, spiritual and ambiguous mutawatir traditions", question 2412. Ma'ruf Hadith Different definitions have been presented for Ma'ruf tradition: 1. A ma'ruf tradition is one whose text and it is content ...
  • How can I repent from an illegitimate sexual relationship I had with one whom I planned to marry?
    9030 Laws and Jurisprudence 2010/11/22
    Zina or fornication (in Islamic terms, which is the subject of certain Islamic laws) means for a man’s penis to enter the vagina or anus of a woman until the glans is completely enveloped without the two being married or at least ‘similar to married’ (“similar to married” ...
  • Is it permissible to eat chips containing porcine enzymes?
    8238 Laws and Jurisprudence 2012/01/19
    The grand maraji’ responded to this inquiry like this:The office of the grand Ayatullah Khamenei:In the case of the question it isn't permissible.The office of the grand Ayatullah Makarem Shirazi:It isn’t permissible.The office of the grand Ayatullah Safi Golpaygani:If ...
  • Please let me how to get rid of masturbation?
    10527 Practical 2015/01/05
    Sin is like a foul-smelling swamp full of sewage; the more one sinks into it, the less he senses its smell, because he actually loses his sense of smell and can't tell that he is drowning anymore. At the same time, anytime one makes a strong decision ...
  • Is the story of the wedding of Hadrat Qasim in Karbala true or false?
    31431 تاريخ بزرگان 2012/10/01
    One of the concocted stories regarding the epic of Ashura is the story of the marriage of Qasim bin Al-Hasan (as), a story which has no basis and which has not been related by any authentic and reliable sources. In addition, such a thing is not rationally ...
  • Do my feet become najis when I walk on wet pavement that a dog has walked on?
    10868 Laws and Jurisprudence 2008/07/21
    If rainwater or any other water gathers in a ditch and is less than kur (there is a difference of opinion on what amount is exactly kur, and there are different ways of measuring it, according to Imam Khomeini, one way is that if ...
  • What is the Sunni opinion on Bilal al-Habashi?
    14612 تاريخ بزرگان 2008/07/02
    What Sunni references say about the great sahabi, Bilal, is that he was freed by Abu Bakr, a resistant believer against the tortures of the Kuffar, the Prophet's Mu'adhin, and one of the Mujahidin (soldiers) of Islam in different battles alongside the Prophet (pbuh). After the Prophet's demise, he ...

Popular