Leader’s Friday Prayer Address

The following is the full text of the sermons delivered on November 5, 2004 by Ayatollah Khamenei, the Leader of the Islamic Revolution, at the Tehran Friday prayers.


In the Name of Allah, the Beneficent, the Merciful

All praise is due to Allah, the Lord of the Worlds, Whom we praise, from Whom we seek help, from Whom we receive guidance, in Whom we believe, to Whom we repent, and on Whom we rely, and peace and greetings be upon His beloved and noble one, the best among His servants, the protector of His secret, the promoter of His message, our Master and Prophet, Ab-al-Qassem al-Mustafa Muhammad, upon his immaculate and honorable household, the Imams of those who guide the guided, especially the one remaining with Allah on earth. And greetings be upon the leaders of Muslims, those who guide the oppressed and those who support the faithful.

I invite all the brothers and sisters who say prayers and myself to observe divine piety. From the beginning of this first Friday prayer sermon, we should instill piety into our hearts and souls and we should benefit from the act of fasting in the month of Ramadan and from the spiritual environment and sincerity of this month so that our hearts are drawn towards the great virtue of piety and so that we can become pious in the true sense of the word.

Most probably today – the 21st of Ramadan – is both the Day of Qadr and the anniversary of the Commander of the Faithful’s (peace and greetings be upon him) martyrdom. Last night was one of the three outstanding nights of the year: the nights one of which could be the Night of Qadr. Divine angels and the Spirit have been or are sent down during a night like last night or the other two nights. Lucky those individuals who managed to make their souls angelic with the sending down of divine angels. The presence of divine angels on the earth and among us people – God said, “Therein come down the angels and the Spirit by Allah's permission, on every affair” [The Holy Quran, 97: 4] – should help us get close to angelic behavior.

Without a doubt, there have been some people among the servants of God who had a good time last night and whose perceptive and truth-seeking eyes understood the truths of the Night of Qadr. Some people might have seen angels with their own eyes. You dear people from throughout the country have had good hours during the 19th and 21st nights and – by Allah’s favor – you will have good hours on the 23rd night. We can see that our people, our youth and our men and women truly intend to refine themselves with these nights. Their hearts are softened, their eyes become tearful and their souls become gentle and fasting has helped them in this regard. We should be hopeful, pray and try to benefit from these nights for the sake of our spiritual transcendence. 

This is because saying daily prayers is believers’ mi’raj and the means to transcend. Praying and the Night of Qadr are believers’ mi’raj as well. We should do something to achieve transcendence and to drift away – as much as we can – from material waste and trifles which many people throughout the world are suffering from. Things to which we are attached, bad behavior – inhuman and anti-human behavior – the spirit of transgression and greed, corruption, decadence and oppression are the garbage of human soul. These nights should be able to help us drift far away from such things.

As for today’s martyrdom anniversary, this martyrdom is not a disaster that took place during a specific period of time in history, to the memory of which we are shedding tears. This is not the case. This is a disaster for all times. The disaster of martyring the Commander of the Faithful (a.s.) – “I swear to God that the foundations of guidance have been annihilated” – did not inflict a loss just for that era, rather it inflicted a heavy loss for the entire history. Twenty five years before that martyrdom, Fatima Zahra said to the women of Madina at a time when she was sick and bedridden, “If Ali had been entrusted with caliphate, he would have smoothed the path for the people” [speaking in Arabic]. “Sojoh” means smooth in Arabic. “And he would have led them to happiness without them receiving any wound” [speaking in Arabic]. He would not have allowed – these are my own words – the power of the government and the ruling-oriented spirit of Islam to inflict the slightest wound on the body of the Islamic community. He would not have allowed it to inflict the slightest wound. He would have furthered the task and he would have prevented any kind of harm whatsoever.

The best form of government is one in which the government does not inflict wounds on its people and one that creates a prosperous life for them in both material and spiritual terms: “Those who follow this path do not become tired. Riders on this horse do not get bored. The water of this spring does not become impure and contaminated.” This is what Fatima Zahra said on that day. This event [the caliphate of Ali (a.s.)] was delayed for 25 years, but finally the Islamic Ummah gathered and elected the Commander of the Faithful as the caliph. During those years – from the month of Dhul-Hijja of the year 35 to the month of Ramadan of the year 40: his government lasted four years and nine or ten months – he accomplished great feats. He started certain tasks which would have allowed him to continue the path and to insure the world of Islam for many centuries if the sword of treachery and treason had not existed and if that grave crime had not been committed by Ibn Muljam and the elements working behind the scenes. Therefore, the disaster that took place on that day was full of heavy losses for the world of Islam and for the history of Islam. Once more, they made the world of Islam drift away from that fresh and pure spring that could quench the thirst of the world of Islam. Therefore, this disaster is for all times.

The important task that the Commander of the Faithful (a.s.) carried out during that period of time can be expressed in a short sentence and I will explain it briefly. During that period of time, the Commander of the Faithful (a.s.) showed that the Islamic principles and values that had been created during the time of Islam’s isolation and during the time when the Islamic community was a small community, can be implemented during the time of welfare and the expansion, power and material progress of the Islamic community as well.

If we pay attention to this point, this is very important. Today, our issue is the same as well. During the time of the Holy Prophet (s.w.a.), Islamic principles, Islamic justice, the dignity of humans, the spirit of jihad, Islamic construction and the moral and ideological principles of Islam were sent down through divine revelation and the Holy Prophet (s.w.a.) implemented them in the Islamic community as much as possible. However, what was the Islamic community during the time of the Holy Prophet (s.w.a.)? For 10 years, it was only comprised of Madina, a small city comprised of a few thousands of people. And when they conquered Makka and Ta’if, only a small region with a very limited source of wealth and with very few resources which suffered from endemnic poverty was available to them. It was in such an environment that the foundations of Islamic values were built. Twenty five years have passed since the day when the Holy Prophet (s.w.a.) passed away. During these 25 years, the size of the Islamic community increased by hundreds of times, not two, three, ten times.

The day when the Commander of the Faithful (a.s.) was elected as caliph, the regions ranging from Middle Asia to North Africa – Egypt – were under the control of the Islamic government. Of the two great governments that were the neighbors of the Islamic government of the early Islamic era – Iran and Rome – one had been completely annihilated. This was the Iranian government. At that time, the entire country of Iran was under the control of Islam. A large part of Roman Empire too – Shamaat, Palestine, Mosul and other areas – had been seized by Islam. So, a region as large as this was available to Islam. This means that a large source of wealth had come into being and there was no poverty and lack of resources and food anymore.

Gold had become common and money had flourished. There were great sources of wealth and the Islamic country had become rich. Many people enjoyed too much welfare. If Ali had been left out of the arena, it would have been possible for history to judge that Islamic principles and Prophetic values were only good for the era of Madinatul-Nabi, the same era when the Islamic community was a small and poor community, because when the Islamic community grew in size, when it was combined with different civilizations, when different cultures and civilizations entered the lives of Muslims and when different nations stood under the umbrella of the Islamic community, those principles were not enough and they failed to manage the country.

However, during those five years, the Commander of the Faithful (a.s.) showed with his actions, behavior and method for managing the government that this is not the case. He showed that the same brilliant principles that existed during the early Islamic era – monotheism, justice, fair-mindedness and the equality of humans – are able to be implemented with a powerful caliph like the Commander of the Faithful (a.s.). This is what has remained in history. Although this method did not continue after the Commander of the Faithful (a.s.), he showed that if the Islamic ruler, the managers of society and Muslim managers make up their minds and if they have firm beliefs, they can implement the same principles during the time of the expansion of the Islamic government and the emergence of different situations and lifestyles and they can help the people benefit from it.

This is our issue in the present time as well. Some people think that the slogans of the Revolution – the slogan of justice, jihad, religion, independence, self-reliance: these are the slogans that generated enthusiasm in the people, that brought them to the arena, that helped overthrow the taghuti regime and that encouraged the people to show resistance in the war for eight years – have become old-fashioned and that they cannot be implemented anymore. We might have become old-fashioned, we might have lost our power and strength and we might have become weak, but those principles have prevailed with the same strength and power.

If we enter the arena with the necessary faith, with adequate management, with enthusiasm and hope and with courage in the face of the enemies’ methods and political and propaganda tricks, the same principles will show themselves more in the present time. This is clear. How can social justice in Madina society – that had a population of 10, 15 thousand people - be compared with social justice in the Commander of the Faithful’s (a.s.) community that had a population of tens and hundreds of million people. And the Commander of the Faithful accomplished these feats.

I would like to speak about a few measures that the Commander of the Faithful (a.s.) adopted. These measures have been reflected in the statements of that great personality. There are thousands of such measures in the Commander of the Faithful’s (a.s.) life. The people insisted and they pledged their allegiance with him, but Hazrat did not agree at first. Then the people insisted more. Everyone – including great personalities, ordinary people, chiefs and old companions – said that it should only be Ali ibn Abi Talib (a.s.) and no one else. They came and took Hazrat with insistence. Hazrat said, “Let us go to the mosque then.”

He took the minbar and delivered a sermon, expressing his viewpoints. The Commander of the Faithful (a.s.) said, “I will return to the people the property that the selected caliphs and the nobility have seized in an unjust manner wherever I find them.” During those years, some people had managed to take money from the public funds. He said, “By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have returned it to its owners” [Nahjul Balaghah, Sermon 15]. He said, “The people and great personalities should know that this is going to be my method.”

After a few days, this course of action aroused the opposition of certain people. Of course, poor people and the oppressed class of society always wish that this course of action is adopted, but it is evident that influential personalities and those who are the real addressees of this statement were displeased. They organized a meeting and said, “What is this course of action that Ali wants to adopt?” Walid ibn Aqabah – who was the governor of Kufa during the time of Uthman – was chosen as their representative. He went to the Commander of the Faithful (a.s.) and said that there are certain conditions for their allegiance to him: “We will pledge our allegiance to you the day when you do not take away from us the property that we gained during the time of Uthman” [speaking in Arabic]. After Walid ibn Aqabah, Talha and Zubayr came.

Of course, we consider Talha and Zubayr to be different from Walid ibn Aqabah. Walid ibn Aqabah was in fact one of those people who had just converted to Islam. His family members were against Islam and anti-revolutionaries and they had fought against Islam. After the victory of Islam – in the late nabavi era – he converted to Islam just like the others from Bani Umayyad. However, Talha and Zubayr were among the old companions of Islam and the close friends of the Holy Prophet (s.w.a.). But even Talha and Zubayr – who were the great personalities of Islam in those days and who were among the remaining companions of the Holy Prophet (s.w.a.) – went to the Commander of the Faithful (a.s.) and made certain complaints.

They said, “You equated us with others in dividing the public funds. You considered us and others who are not like us as equals” [speaking in Arabic]. They continued, “What condition is this? Why do you not differentiate between us?” “You considered us and those who are not like us as equals in dividing the property that God the Exalted bestowed on the people with our swords and spears” [speaking in Arabic]. They said, “It was we who moved Islam forward. It was we who took the trouble and who worked hard. Now, are you equating us with those who have just embraced Islam, who are Ajams [non-Arabs] and who come from countries who have been conquered by us?”

I have not seen the Commander of the Faithful’s (a.s.) answer to Walid ibn Aqabah. History has not recorded it, but he gave answers to others. Hazrat took the minbar and gave a harsh response. On the issue of the equal division of public funds, he said, “I am not the first person to issue such an edict. You and I were witnesses that the Messenger of God (God’s greetings be upon him) issued a similar edict” [speaking in Arabic]. He said that both they and Hazrat were alive at that time and that they all witnessed that the Holy Prophet (s.w.a.) adopted a similar course of action. So, he was not starting a new tradition, only pursuing the same thing that the Holy Prophet (s.w.a.) did.

He said that he wanted to implement the same values and the same ideological and practical bases in society. And He did that until the end of his life and, of course, he paid the price for that. The price for that was the emergence of three wars. The Commander of the Faithful (a.s.) stood firm. It is evident that the Commander of the Faithful (a.s.) considered the right to caliphate as something that belonged to him, but this did not take place after the Holy Prophet’s (s.w.a.) demise. For 25 years, he did not make any moves for what he considered to be his right. And when some people wanted to say something, he would keep them quiet: “Your girth is loose and you have put it on the wrong way… Now leave this story of devastation about which there is hue and cry all round” [Nahjul Balaghah, Sermon 162]. The Commander of the Faithful (a.s.) has made such statements. He did not react to that issue for 25 years! But he endured three wars for the sake of an issue that seemed less important than the former – the issue of social justice, revival of nabavi principles and rebuilding the firm structure that the Holy Prophet (s.w.a.) had built. These wars were the Battle of the Camel, the Battle of Siffin and the Battle of Nahrawan. Notice how important this task was for the Commander of the Faithful (a.s.). This was the great feat that the Commander of the Faithful (a.s.) accomplished. 

The commander of the Faithful (a.s.) has said something else in this regard. It is not bad for us to become familiar to some extent with Alavi teachings. He says, “Observing others’ rights should not prevent you from bringing them to justice.” It is obligatory for you to observe the rights of someone who is a pious individual, who is a mujahid in the way of God, who has made great efforts, who has been in the front lines and who has accomplished great feats. If this person commits a wrongdoing and violates a right, that obligatory duty should not prevent you, who are managers and officials, from violating justice for his wrongdoing. So, you should differentiate between things. The rights of someone who is a good and valuable person, who has a good background and who has made great efforts for Islam and the country, should be asserted and we hold such individuals in great respect. However, if they commit a wrongdoing, observing their rights should not make us ignore the wrongdoing that they have committed. This is the Commander of the Faithful’s (a.s.) logic.

A poet named “Najashi” was a panegyrist of the Commander of the Faithful (a.s.). During the Battle of Siffin, he recited the best poems to encourage and embolden the people to fight against Muawiyah. He was among those who loved the Commander of the Faithful (a.s.). He was in the Commander of the Faithful’s (a.s.) front and he was well-known for his sincerity, his acceptance of Wilayat and his background. However, he drank wine in one of the days of the month of Ramadan. When the Commander of the Faithful was informed, he said that the punishment for drinking wine is clear and that he should be brought to justice. He whipped him in front of the people’s eyes as many times as the punishment required: 80 strokes. His family members and tribesmen went to the Commander of the Faithful (a.s.) and said, “Oh Commander of the Faithful, you made us disreputable. He was your man, your companion and – as it is said today – a member of your party. He said in reply, “I did nothing. A Muslim committed a wrongdoing and it was necessary to inflict a divine punishment on him and I only meted it out.”

Of course, after Najashi was whipped by Ali, he said, “Now that this is the case, I will go and recite poems for Muawiyah.” He rose and left the Commander of the Faithful’s (a.s.) side and he joined Muawiyah’s camp. But the Commander of the Faithful (a.s.) did not say, “We lost Najashi. It is a great pity.” He did not say, “We should keep him.” He did not say these things. It did not matter if he left. Of course, if he had stayed, it would have been better. This was the Commander of the Faithful’s logic and method. He said to Najashi’s companions, “Is he a non-Muslim man? He did something that God has decreed as haraam and we only administered his punishment.” He said, “We meted out his punishment and he is no longer sinful now.”

A member of Bani Asad tribe – they were the relatives of the Commander of the Faithful (a.s.) – was going to be punished for a wrongdoing. A few admirers of the Commander of the Faithful (a.s.) who came from the same tribe as that man did said to themselves that they should go to the Commander of the Faithful (a.s.) and resolve the issue somehow. At first, they went to Imam Hassan Mujtaba (a.s.) so that he would act as a go-between. Imam Hassan (a.s.) said, “It is not necessary for me to come. You yourselves can meet with him. My father, the Commander of the Faithful, knows you.” So, they went to the Commander of the Faithful (a.s.) and after describing their condition asked him for help. Hazrat said to them in response, “I will do whatever is within my power” and they became happy and then left. On their way, they came across Imam Hassan (a.s.). He said, “What did you do?” They answered, “Thankfully, it turned out well. The Commander of the Faithful (a.s.) promised to help.” He said, “What did the Commander of the Faithful say exactly?” They answered, “The Commander of the Faithful said that he would do whatever is within his power.” Imam Hassan (a.s.) smiled and said, “Then, you should go and do whatever is necessary if his punishment is administered.”

Later on, the Commander of the Faithful (a.s.) meted out his punishment. They went to him again and said, “Oh Commander of the Faithful, why was that person punished?” He answered, “Exercising had [whipping someone for a specific crime] is not within my power. “Had” is a divine rule. I only said that I will do whatever is within my power, but “had” is not within my power.” This happened while Bani Asad were among the close companions of the Commander of the Faithful (a.s.). This was the Commander of the Faithful’s (a.s.) life.

Many things have been narrated about his food, his clothes, his living conditions and his children. The narrator says, “I saw that Imam Hassan and Imam Hussein were sitting and eating something. Their food was bread, vinegar and vegetables. I said, ‘You sons of Aqa, you are emirs. You are the family of the government. You are sons of the Commander of the Faithful and there are many different kinds of foods on the market. In Rahbah – a place near Kufa – there are so many products which the people are benefiting from. Is the food of you sons of Aqa this?’” They looked at him and said, “You have forgotten about the Commander of the Faithful” [speaking in Arabic]. “Go and see how he lives.” Hazrat behaved towards his family in the same manner.

You have heard the story of Zaynab al-Kubra, the story of her borrowing something from Abu Rafi’. You have heard the story of Aqil who came to Hazrat and asked for something: “Give me some wheat.” He asked for more wheat. Then Hazrat took a hot iron rod and approached him. Of course, he did not hit him with that. He threatened him and refused to accept his request. Abdullah ibn Ja’far – his nephew and son-in-law: lady Zaynab’s husband – went to Hazrat and said, “Oh Commander of the Faithful (a.s.), I am empty-handed. I have to sell my furniture. Help me in some way.” But Hazrat did not accept this and said, “You are asking your uncle to steal and to give you something from the people’s funds.”

The Commander of the Faithful (a.s.) introduced the standard of government in an advanced, large, civilized and rich community, like the standards that the Holy Prophet (s.w.a.) introduced in his own time. Everything had improved. With his behavior, the Commander of the Faithful wanted to prove that even in those circumstances, it was possible to revive the same principles. This was the great feat that the Commander of the Faithful (a.s.) accomplished. The principle of spirituality, the principle of justice, the principle of jihad, the principle of the edification of people and the principle of competent, efficient and pious management – the Commander of the Faithful’s (a.s.) life is full of such events and you people have heard and are hearing many stories and narrations about every area of his life – are a representation of this truth.

The conclusion is that the Commander of the Faithful (a.s.) wanted to show the world that these Islamic principles can be implemented under all circumstances. And this is the truth of the matter. A few days ago, I said in a meeting that Islamic principles are not confined to the clothes that the Commander of the Faithful (a.s.) was wearing so much so that we deem it necessary in the present time to wear a “long” [loincloth] just because he used to wear it in those days. Islamic principles are administering justice, believing in monotheism, being fair-minded towards people, placing great value on the rights of people, attending to the conditions of the poor, showing resistance in the face of anti-Islam and anti-religion fronts, persisting in the principles of the truth and Islam and defending the truth. All these principles can be implemented during all times.

Of course, when we are saying these things today, we are in fact speaking about the peak of such things. Who can even imagine that they can be similar to the Commander of the Faithful (a.s.)? No, no one can be similar to him! Even when Imam Sajjad (a.s.) -  who was the Commander of the Faithful’s (a.s.) grandson and who enjoyed the position of immaculateness – was praised because he spent a lot of time worshipping God, he said, “How can our act of worshipping God be compared to that of Ali?” The pious Imam Sajjad (a.s.) said that he was not comparable to Ali. This is while there is a world of difference between Imam Sajjad (a.s.) and the best and most pious worshipper in our own time.

The Commander of the Faithful (a.s.) showed the paradigm, the peak and the direction and he identified the standard. Now, it does not matter where we can actually reach. The Islamic government is the government of justice, fair-mindedness, attendance to people, respect towards the rights of humans and confrontation against oppression towards the weak. These have been the most important problems of humans throughout history. Humanity has always suffered and is still suffering from these problems. Today, you can see that global bullies and powers claim to own the entire world. Nations receive a blow and because of such blows their lives have become difficult. Islam and the logic of the Commander of the Faithful (a.s.) – Alavi logic – are about confronting these things whether inside a society in which a powerful person wants to swallow a weak individual or at a global and international level.

I would like to add another point at the end of this sermon: we should not turn the Commander of the Faithful (a.s.) into a source of discord between Shia and Sunni and other Islamic denominations. The Commander of the Faithful (a.s.) is a point of unity, not discord. Our brothers and sisters throughout the country should be sure about this statement. We have abundant information about events. I can see with my own eyes that very active hands are working hard in order to create denominational discord, to wage a war between Shia and Sunni and to make Islamic denominations hate one another. Certain books are written against Shia and certain books are written against Sunni. When we pursue it, we see that the money for both categories comes from outside our borders and from the same place.

Any denomination has its own beliefs and reasons. At the reasoning and discussion table, if anyone can win the argument, this is alright, but the environment of society should not become an environment for fighting and showing one’s hatred. The Commander of the Faithful (a.s.) is the pivot of unity. The entire world of Islam shows humility for the Commander of the Faithful (a.s.) and there is no difference between Shia and Sunni in this regard. Only a small group, namely the “nawasib”, were the enemies of the Commander of the Faithful (a.s.). Throughout the history of Islam, certain groups were the enemies of the Commander of the Faithful (a.s.) both during the time of the Bani Umayyad and during the time of the Bani Abbasid, but the majority of the world of Islam – whether Sunnis or Shias – praise the Commander of the Faithful (a.s.).

Notice that the fiqhi imams of Sunnis have recited panegyrics in praise of the Commander of the Faithful (a.s.). The well-known poems that have been recited belong to Shafi’i. Imam Shafi’i has recited panegyrics about the Commander of the Faithful (a.s.). They are humble not only before the Commander of the Faithful (a.s.), but also before all the Imams (a.s.). For us Shias, the position and status of these great personalities is completely clear. But they could not clarify these issues for themselves. These things can be clarified during scholarly discussions and debates. Our logic is a strong one, but today, some people in Iraq, in different parts of the world of Islam and particularly in Iran are trying to start a fight. We are seeing where these fights and such discord originate from.

Today is the martyrdom anniversary of the Commander of the Faithful (a.s.). I would like to say something in mourning the Commander of the Faithful (a.s.) as well. “God’s greetings be upon you oh Commander of the Faithful.” Lucky those people who are present today in Najaf and next to the Commander of the Faithful’s (a.s.) shrine and who can greet that pure and clean grave up close. We too would like to say from afar, “Greetings be upon you Commander of the Faithful. Greetings be upon you Imam of the Pious. Greetings be upon you Master of the Inheritors.”

After that dreadful disaster took place at the dawn of the 19th, a revelatory voice overwhelmed everywhere: “By Allah, the foundations of guidance were annihilated.” The people of Kufa and gradually the people of other cities who had possibly been informed of that disaster were suffering from a continuous anxiety. The Commander of the Faithful (a.s.) was very popular in Kufa. They loved Ali. Women and men, the youth, the elderly and particularly some close companions of the Commander of the Faithful (a.s.) were very anxious. They had gathered around the Commander of the Faithful’s (a.s.) house on a day like yesterday afternoon – the day before his martyrdom.

According to the narration, Imam Hassan Mujtaba (a.s.) saw that the people were very anxious to visit the Commander of the Faithful (a.s.). He said, “Brothers and believers, the Commander of the Faithful does not feel well and you cannot meet with him. You should part ways and leave.” They made the people leave. Asbagh ibn Nabata says, “I tried hard but I saw that I could not get away from the Commander of the Faithful’s (a.s.) house. So, I stayed. Some time passed. Imam Hassan came out and as soon as he saw me, he said, ‘Asbagh, did you not hear me say that you should leave? You cannot meet him.’ I said, ‘Oh son of the Messenger of God, I cannot tolerate it anymore. I cannot get away from here. If it is possible, I would like to see him for a moment.’ Imam Hassan went inside and came out, allowing me to get inside.’” Asbagh continues, “I went inside the room and I saw the Commander of the Faithful lying on his bed. They had covered the wound with a yellow cloth. But I could not figure out whether the cloth was yellower or the Commander of the Faithful’s complexion! Sometimes, Hazrat became unconscious and sometimes, he regained his consciousness.”

One of the times when he became conscious, he touched Asbagh’s hand and narrated a hadith for him. When they say that he was “the foundation of guidance” it means this. Even at the last moment of his life and at that difficult moment when he felt very bad, he did not stop offering guidance. He narrated a detailed hadith and then he became unconscious again. Neither Asbagh ibn Nabata nor any other companion of the Commander of the Faithful (a.s.) could meet him the next day. Ali received divine mercy on the eve of the 21st and he made a world mournful and he made history wear black.

Dear God, by the blessedness of Muhammad (s.w.a.) and his household (a.s.), bestow Your endless greetings, mercy and peace on the immaculate soul of the Commander of the Faithful (a.s.). Make us be among his real followers and Shias. Dear God, protect the Islamic Ummah, the people of Iran and all Muslim nations from the malevolence of evil people and the enemies of the truth and justice. Help the people of Iran to achieve victory in all arenas. Associate the souls of our martyrs with the soul of the Commander of the Faithful (a.s.). Associate the pure soul of our magnanimous Imam (r.a.) with the soul of the Commander of the Faithful (a.s.).

 “In the Name of Allah, the Beneficent, the Merciful

Say: He, Allah, is One.

Allah is He on Whom all depend.

He begets not, nor is He begotten.

And none is like Him.” [The Holy Quran, 112].


In the Name of Allah, the Beneficent, the Merciful

All praise is due to Allah, the Lord of the Worlds, and peace and greetings be upon our Master and Prophet, Ab-al-Qassem al-Mustafa Muhammad, and upon his immaculate and infallible household, especially upon the Commander of the Faithful, Siddiqat al-Tahira, Hassan, Hussein – the master of the youth of paradise - Ali ibn al-Hussein, Muhammad ibn Ali, Ja'far ibn Muhammad, Musa ibn Ja'far, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, Hassan ibn Ali and Hujjat al-Qaem al-Hadi al-Mahdi, Your representative among Your servants and trustworthy ones in Your land. And greetings be upon the Imams of Muslims, supporters of the oppressed, and those who guide the faithful. I ask for Allah’s forgiveness for me and for you.

In the second sermon, if it is possible by Allah’s favor, I would like to address two short issues. Later on, I will read the sentences that I have written, addressing our Arab brothers.

One of these two issues is about the uproar created on the issue of the nuclear energy and another is about the issue of Quds, the issue of Palestine and the rallies that the people of Iran and other nations will – by Allah’s favor – hold next Friday with complete power and strength.

In fact, the uproar that our opponents have created in the world on the issue of the nuclear energy is an unreasonable claim through which we can understand America’s motive. It is clear. Some of the other people who are “tearing their shirts” in this arena are under the influence of America and some of them are suffering from an illusion, but the Americans’ motive and the motive of the enemies of the people of Iran and the Islamic Republic is clear. What is the enemies’ motive? I would like to say it in a short sentence: whatever that can help a people achieve independence and national, domestic and home-grown power is hated by those centers of power in the world that want everything in the world for themselves. Global arrogance is like this.

The centers of global arrogance consider the whole world as bait. Everything should be at their disposal: the financial resources of the world, all sources of wealth, all markets and the power to work all over the world. Global arrogance is based on this. Global arrogance is in fact a chain of governments and powers, but behind these governments, there are cartels and economic and financial centers. Today, it is they who formulate policies in the end. What do the companies that the current ruling committee in America follows do if they want to enter the scene in the Middle East region, if they want to find new sources of wealth, if they possibly intend to prevent themselves from becoming bankrupt, if they try to have access to the oil resources in the Middle East region, if they want to support the interests of Zionist capitalists and the Zionist government and if they want to have a powerful presence in Middle East because of all these interests? They devise a war in Iraq. They devise a war and military presence. And the consequence of this course of action is all these losses. When you pursue these events in a chain, you will reach the greedy interests and the economic and political goals of the powers that work behind the scenes of powerful policies in the world. 

With this calculation and analysis, they hate any country that wants to make a move that helps the national independence and the domestic progress of that country. They are prepared to give industries, but only dependent industries. They are prepared to give airplanes, but they only give them to those countries that do not even open the packaging of spare parts [reference to US air force in Iran during Pahlavi regime that would not allow Iranian technicians to change spare parts on Iranian fighter jets]. Their own engineers should assemble pieces and take the inoperative pieces to the main centers as was common during the time of the taghuti regime in Iran. They are prepared to give nuclear energy – of course in the sense of a nuclear power plant, not a factory that produces this energy on its own – to a regime like the dependent Pahlavi regime. This is because they have such regimes in their clutches in a complete manner and they work for them. However, when it is the Islamic Republic’s turn, they are not willing to do so. But when the Islamic Republic sees that they are not willing to give fuel, it goes and works with its youth, engineers, doctors and educated people day and night and it achieves the technology to produce fuel. This is bitter and displeasing to them. This is why they confront it.

Pay attention to this: when the Islamic Republic came into being, the dominant powers of the world in those days understood that the Islamic Republic is a threat to their imperialist goals. They understood this and that was why they opposed it from the beginning. However, this threat was not because of the country of Iran itself, rather they felt threatened because the Islamic Republic was a new idea. In the world of Islam and in the arena of international politics, the Islamic Republic’s ideas and opinions are among interesting ideas which undermine many of their principles. They knew such issues, but they used to comfort themselves by saying that the Islamic Republic would not be able to survive because in a world in which science and technology is the most important thing - and wealth is achieved through science and technology - such countries will wither on their own when they are not capable in terms of science and technology, when they are besieged and when they are not allowed to achieve science and technology. They will gradually wither like a tree and sapling that does not have access to water and air and you do not need to cut it down because it will die on its own.

They used to have such notions about the Islamic Republic. This was why they used to say in the beginning of the Revolution that the Islamic Republic would be gone in two months, or in one, five years. They used to boost their hopes in a constant manner. They laid economic, scientific and technological siege, they imposed the war on us and they supported the opposite side in the war as much as they could. They helped him so that they could make the Islamic Republic get stuck under the debris of these problems and so that they could consequently destroy it. However, in the present time, they see that after the passage of 25 years, the Islamic Republic has emerged out of the debris, that it has stood on its own feet, that it is reliant on itself, that it is optimistic about the future and that it has made progress in scientific and technological areas. These are the realities. They understand these realities and they know that the Islamic Republic has come first in very important and sensitive areas.

In the present time, tens of countries are using nuclear fuel, but the countries that can produce nuclear fuel – they have created the nuclear uproar of Iran because of this issue – are very few in number. Perhaps, there are ten countries who can do so one of which is Iran.

As for the issue of stem cells – I have brought up this issue several times – our religious, pious and revolutionary youth have managed to produce, reproduce, cryopreserve and use stem cells in their own laboratories. They have managed to synthesize a heart, carry out a heart transplant and inject bones into the brain. The issue of stem cells is among very complex, advanced and important tasks in the world. When a conference was held in Iran about seven, eight months ago and when scientists from throughout the world came and witnessed these things up close, they could not believe it. They were astonished and acknowledged that a very great feat has been accomplished. Our TV broadcast their acknowledgements. Iran is among the first 10 countries in this regard. We have moved forward.

On the issue of infrastructural tasks, I should say that since dam construction entered our country and until the time when taghut was thrown out, only 12 dams had been built. And they had been built by foreigners some of which had many technical problems. However, after the Revolution until today, more than 70 dams have been designed many of which have been built. And tens of dams – of different kinds: big, small, concrete and earth dams - are constantly being built and watered. According to the reports that I have received, dam construction at this level and with a domestic technology – they are a hundred percent built by domestic experts – has helped us to be one of the five, six countries that can create and construct high-quality and big dams in such large numbers.

There are many such examples in the area of military industries, different other industries, production of infrastructural projects and production of culture. Despite the fact that inside the country, some people want to let termites eat the firm foundations of our cultural structure – let us say and make it clear that they are practically adopting very indecent measures in the area of culture - today, our original culture, Islamic philosophy and cultural-Islamic fields of knowledge are gradually heading forward at an international arena. This has astonished eyes. Today, our Sadra-i philosophy has astonished eyes in the world. They express their astonishment and they admire us.

They see that the Islamic Republic has emerged out of this debris. The thing that they expected to be suffocated under this debris has now stood firm with its chest puffed out and with a lively people and so many youth by its side. It considers threats to be nothing. This is why the enemy is angry and this is why they accuse us of trying to build an atomic bomb. No, we are not thinking of building an atomic bomb. I have said many times that our atomic bomb is these people and these youth. We do not want an atomic bomb. A system that has so many pious youth and a united people does not need an atomic bomb. The production, preservation and utilization of an atomic bomb is wrong. We have expressed our religious viewpoint in this regard. It is clear and everyone knows it. However, the issue is not about this. They are making this claim without any justification and they themselves know it. They are displeased only because the Islamic Republic has made such progress. This is the main issue.

People of Iran, although you are aware of this issue, you should still know that the enemy becomes angry at certain things and that we should pay careful attention. The enemy is displeased with our national unity and he wants to destroy it. The enemy becomes very upset if the high-ranking officials of the country share the same belief and opinion about fundamental issues. Whenever they see that the President, the Speaker of the Majlis, the Head of the Judiciary and different other officials say the same thing on such and such an issue, they want to tear their shirts and consequently they decide to create discord.

You have heard that in the last one, two years, the slogan of “dual government” was chanted. And some foolish individuals inside the country repeated and ruminated over this slogan. This slogan actually belongs to them. Dual government means that the heads of the country should fight against one another over the fundamental and most important issues of the country. This is the meaning of dual government. Dual government is an undesirable thing and a harmful and deadly poison, but some people chanted this slogan. This belongs to them. It is evident that the officials of the country never think alike about different issues and policies. This is evident. It is not possible for a thought and a belief to be dominant over all the bases of the country, but what they want is not this. What they want is discord about the fundamental issues of the country and they become worried at the non-existence of such discord.

They become upset and worried if religious, active, enthusiastic and energetic managers enter the arena of the macromanagement of the country and if they move things forward with complete power and towards the path that Islamic principles and national interests and benefits require. They become upset if the people support the system. They become upset if our youth have a jihadi spirit. They become upset if our youth are pious. They become upset if our youth from different social backgrounds participate in religious ceremonies. Youth from different social backgrounds participate in the ceremonies that are held at these nights – the Nights of Ahya - and they shed tears. Their hearts are softened and they get close to one another. If our youth show such feelings, the hearts of the enemies of the people Iran are filled with deep sorrow.

Thankfully, the people of Iran are awake and vigilant. But you should be vigilant and careful even more so. They would like to see political turmoil in the country. They do not like political tranquility and stability to exist in the country. They want everyone to fight against one another all the time. They want everyone to speak against others. They want permanent turmoil and conflict to exist in the environment of universities, markets, politics, and offices and in working environments. They want this to happen and they are focusing all their efforts on this. The people should be vigilant. Youth should be vigilant. People from different social backgrounds should be vigilant. We are thankfully moving forward.   

The second issue is the issue of Palestine. The rallies that you will – by Allah’s favor – hold next week is a very important issue. You should not underestimate the value of this. There are three important points on the issue of Palestine which I will also refer to in the Arabic sermons that I will deliver. These three important points will be remembered by history:

The first point is about the unprecedented cruelties and crimes that the Zionists are committing against the people of Palestine in the present time. This will permanently be recorded in history. A youth who has gone through a lot of pain and who has endured many difficulties and losses lays down his life in order to deliver a blow to the occupier of his house and he himself is martyred. They come and destroy his house and the house of his parents, they torture and harass his family, they enter camps and cities with tanks, they invade and destroy houses and farms and they kill people. Today, killing youth, children and old and unarmed Palestinian men and women has become a routine. This is a shocking phenomenon. This is an event which is really historical. This will remain in history forever.

The second point that will remain in history forever is the legendary endurance and resistance of the people of Palestine. A people have become surrounded by enemies. They are alone and they have been surrounded by enemies, but they have shown such resistance. They endure hunger, they endure the sadness and loss of their youth, they endure the destruction of their houses and farms and they endure unemployment. In the present time, several million Palestinians – including women, men, youth and elderly have stood with complete power. They are a nation. It cannot be said that all of them are members of parties and political groups. Well done, well done! What a resistant people they are. This too will remain in history forever. This point is brilliant on this matter and it will attract eyes in history.

The third point is the silence of international organizations and governments. These events are happening in front of the eyes of these European gentlemen who love human rights so much and who pay such attention to human rights. However, they remain silent in many cases and they help the oppressive side in many cases.

This is really surprising in the case of the Europeans, let alone America which is an accomplice in this crime. The hands of American administrations have sunk deep into the Palestinians’ blood. If a court of law is supposed to judge about the Palestinians, the accused in that court of law will not only be Sharon and the Zionists, rather America, Bush, his gang and American administrations will also be among the accused. They too will be among the first suspects. However, the issue is about international communities and organizations, let alone for them. The issue is about the United Nations and European governments that speak at length about human rights, but they do not really know anything about human rights and they do not place any value on it. And of course, the issue is about other governments as well – Muslim governments. Their silence is really strange.

Now, what can nations do on this matter that has these three fundamental and sensitive dimensions? They can take to the streets on Quds Day and chant slogans. They can clench their fists and show to that mujahid and resistant nation that they are their supporters. They can say to them, “Although our governments do not allow us to help you or they cannot help you, you should know that our hearts are by your side.” This will encourage them and this is of great help.

 “In the Name of Allah, the Beneficent, the Merciful

I swear by the time,

Most surely man is in loss,

Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience” [The Holy Quran, 103].


Greetings be upon you and Allah’s mercy and blessings