Those wishing to read "Hukumat-i-Islami" (Islamic Government) by Imam Khomeini (SA) can check it out at:
[i:post_uid1]"...If a worthy individual possessing these two qualities arises
and establishes a government, he will possess the same authority
as the Most Noble Messenger (upon whom be peace and blessings)
in the administration of society, and it will be the duty of all peo-
ple to obey him.
The idea that the governmental powers of the Most Noble
Messenger (peace and blessings be upon him) were greater than
those of the Commander of the Faithful (upon whom be peace), or
that those of the Commander of the Faithful were greater than
those of the faqih, is false and erroneous. Naturally, the virtues
of the Most Noble Messenger were greater than those of the rest of
mankind, and after him, the Commander of the Faithful was the
most virtuous person in the world. But superiority with respect
to spiritual virtues does not confer increased governmental pow-
ers. God has conferred upon government in the present age the
same powers and authority that were held by the Most Noble
Messenger and the Imams (peace be upon them) with respect to
equipping and mobilizing armies, appointing governors and
officials, and levying taxes and expending them for the welfare
of the Muslims. Now, however, it is no longer a question of a par
ticular person; government devolves instead upon one who pos-
sesses the qualities of knowledge and justice.
When we say that after the Occultation, the just faqih has the
same authority that the Most Noble Messenger and the Imams had,
do not imagine that the status of the faqih is identical to that of
the Imams and the Prophet. For here we are not speaking of status,
but rather of function. By "authority" we mean government, the
administration of the country, and the implementation of the
sacred laws of the shari'a. These constitute a serious, difficult duty
but do not earn anyone extraordinary status or raise him above
the level of common humanity. In other words, authority here
has the meaning of government, administration, and execution
of law; contrary to what many people believe, it is not a privilege
but a grave responsibility. The governance of the faqih is a ra-
tional and extrinsic  matter; it exists only as a type of appoint-
ment, like the appointment of a guardian for a minor. With respect
to duty and position, there is indeed no difference between the
guardian of a nation and the guardian of a minor. It is as if the
Imam were to appoint someone to the guardianship of a minor,
to the governorship of a province, or to some other post. In cases
like these, it is not reasonable that there would be a difference
between the Prophet and the Imams, on the one hand, and the
just faqih, on the other.
For example, one of the concerns that thefaqih must attend to
is the application of the penal provisions of Islam. Can there be
any distinction in this respect between the Most Noble Messenger,
the Imam, and the faqih? Will the faqih inflict fewer lashes be-
cause his rank is lower! Now the penalty for the fornicator is one
hundred lashes. If the Prophet applies the penalty, is he to inflict
one hundred fifty lashes, the Commander of the Faithful one
hundred, and the faqih fifty! The ruler supervises the executive
power and has the duty of implementing God's laws; it makes no
difference if he is the Most Noble Messenger, the Commander of
the Faithful or the representative or judge he appointed to Basra
or Kufa, or a faqih in the present age.
Another of the concerns of the Most Noble Messenger· and the
Commander of the Faithful was the levying of taxes-khums,
zakat, iizya, and kharaj on taxable lands. Now when the Prophet
levied znkal, how much did he levy? One-tenth in one place and
one-twentieth elsewhere! And how did the Commander of the
Faithful proceed when he became ruler! And what now, if one of
us becomes the foremost faqih of the age and is able to enforce
his authority! In these matters, can there be any difference in the
authority of the Most Noble Messenger, that of 'All, and that of
the faqih? God Almighty appointed the Prophet in authority
over all the Muslims; as long as he was alive, his authority ex-
tended over even 'All. Afterwards, the Imam had authority over
all the Muslims, even his own successor as Imam; his commands
relating to government were valid for everyone, and he could
appoint and dismiss judges and governors.
The authority that the Prophet and the Imam had in estab-
lishing a government, executing laws, and administering affairs
exists also for the faqih. But the fuqaha do not have absolute au-
thority in the sense of having authority over all other fuqaha of
their own time, being able to appoint or dismiss them. There is no
hierarchy ranking one faqih higher than another or endowing one
with more authority than another. ..."[/i:post_uid1]
Meditation in God is my capital.
Reason and sound logic are the root of my existence.
Love is the foundation of my existence.
Enthusiasm is the vehicle of my life.
Contemplation of Allah is my companion.
Faith is the source of my power.
Sorrow is my friend.
Knowledge is my weapon.
Patience is my clothing and virtue.
Submission to the Divine Will is my pride.
Truth is my salvation.
Worship is my habit.
And in prayer lies the coolness of my eye and my peace of mind.
-- Imam Ali (as)