Q 58:

To what extent is the order {hukm} or verdict of Jurist Leader applicable; and when it conflicts with the a'lam's opinion which one is to be acted upon and given priority?

A: If is obligatory on all to obey the order of the leader of Muslims and the conflicting verdict of the marja' may not supersede it.

Q 59:

Is the belief in the principle of the leadership of faqih, with respect to its concept and exemplification, based on reason or derived from Islamic law {Shari 'ah}?

A: Wilayah al-faqih - i.e., the rule of a virtuous {adil} jurist who is learned in the religion - is a devotional {ta 'abbudi} religious precept that is confirmed by reason as welL There is a rational method for determining the outer exemplification of this concept which is elaborated in the Constitution of the Islamic Republic of Iran.

Q 60: Are religious rules alterable and revocable in case that

the Jurist Leader is led by the public interest of Islam and Muslims to issue an order that contradicts them?

A: Cases differ.

Q 61:

Should the communication media in an Islamic State be supervised by the Jurist Leader or by the centres of Islamic learning or by some other organization?

A: They should be run under the direction? and supervision of the Leader of Muslims in the service of Islam and Muslims and dissemination of the divine teachings and used for solving the problems of the Islamic society and for its intellectual development and the promotion of the spirit of brotherhood and solidarity amongst Muslims, and so forth.

Q 62: Could someone who does not believe in the absolute

authority {wilayah} of Jurist Leader considered a true Muslim?

A: The lack of belief whether based on ijtihad or taqlid, in the absolute authority of Jurist Leader during the period of occultation of the Imam, the Hujjah {God's token} may our souls be sacrifices for his cause - does not lead to apostasy {irtidad} and expulsion from the pale of Islam.

Q63:

Does the Jurist Leader enjoy an authority by creation {alwilayah-takwiniyyah} that enables him to abrogate {naskh}

religious laws for such reasons as public interest?

A: Abrogation of the rules of Islamic Shari 'ah after the demise of the Greatest Messenger (s) is impossible. Change in the subject, the emergence of necessity and exigency, or the existence of a temporary obstacle in the way of a rule's implementation do not constitute abrogation. According to its proponents, authority by creation is exclusive to the Infallibles (a).

Q 64: What is our duty toward those who think that the authority of the virtuous Jurist Leader is restricted only to personal {hisbi} affairs, given that some of their representatives propagate their belief?