In the Name of God, the Compassionate, the Merciful
All praise is due to God, Lord of the Worlds, and peace and greetings be upon our Master and our Prophet, Muhammad, and his untainted, pure Progeny, particularly the Remnant of God on earth.
I welcome each and every one of the honorable gentlemen here, and I pray to Almighty God for their continued success. I would also like to pay my respects to the brothers and friends who used to be among this group but have passed away during the past year, the latest being the late Ayatollah Emami Kashani (ra). May God bestow His mercy on them and us.
The matters that Mr. Bushehri related for us from the gentlemen were very good and comprehensive. In other words, all or most of the things that needed to be discussed for the country, for the officials, and for all of us in this meeting were covered. May God grant us and all the officials the success to be able to follow these recommendations, God willing.
I would like to mention a few words about the few remaining days of the holy month of Sha'ban. The month of Sha'ban is the month of good news. It is the month of happiness. It is the month for purifying and enlightening our hearts by seeking God’s forgiveness and through supplications and talking with God. It is the month for preparing ourselves for the abundant, endless blessings of the holy month of Ramadan. What a person prays for during this month is special: “O God! Grant me complete detachment [from my worldly desires so I can come] toward You;” “O God! Give me a heart that longs to be close to You and a tongue that speaks the truth to You” (Iqbal al-A’mal, 2: 687). These requests are filled with light, grace, and spirituality. Well, a significant part of this month [of Sha’ban] has already passed. We must say, “O God, if You have not forgiven us yet in this month of Sha'ban for what has passed, then forgive us for what is remained of this month" (Iqbal al-A’mal, 1: 9), God willing. May God help us to make good use of the few days that are left, and perhaps Almighty God will bestow His grace on us.
This year, the months of Bahman and Esfand [February – March] revealed signs of Islamic democracy more than most other years. From the Ten Days of Fajr [celebrating the anniversary of the Islamic Revolution], the exuberant rallies on the 22nd of Bahman, to the elections in March and the formation of the Assembly of Experts, all of these are signs and characteristics related to Islamic democracy and the Islamic Republic. Therefore, my speech today will briefly touch upon the Islamic Republic, I will address the Assembly of Experts, and I will say a few words about the Majlis. These are the topics of my speech today.
Regarding the Islamic Republic, well you know that the birth of the Islamic Republic had a global impact. It created an earthquake. It was a global event and not just a regional event related to one country. The leadership of the late Imam [Khomeini (ra)] and the determination, bravery, and sacrifices of the Iranian nation led to an event that created two [opposing] fronts in the world. One front was comprised of democracies dependent on the policies — I do not want to use the expression “school” — of liberal democracy. That is one front. The other front was the front of a republic related to religion and Islam, even originated from religion and Islam.
These two fronts were brought into existence with the establishment of the Islamic Republic, and they did not exist prior to that. Naturally, it brought complications for both sides. The incompatibility between these two fronts was natural, and it was evident from the very first day.
It should not be imagined that this incompatibility is solely due to adhering to religion where one side adheres to religion and the other side is indifferent to religion, or that it was, for example, because of non-adherence to religion. It wasn't just that. Of course, this is how it appeared to be, but the opposition, incompatibility, and the possible hostilities run deeper than this. The problem was that this faction of mainstream Western democracy felt that this new model that had emerged was in conflict with its major interests and perhaps ultimately opposed to its entity. They sensed this. This sentiment was created in general in the opposite side from the outset of the Islamic Republic’s establishment, and it intensified and grew stronger day by day.
This opposition and serious conflict is due to the fact that at the core of the system of liberal democracy and the governments that were created based on that rationale and principle, there is an inherent istikbar [arrogance], aggression, and transgression. Arrogance here has the same meaning that we use in the Islamic Revolution. That is, it encompasses oppression, aggression, and the violation of other nations’ rights. This meaning exists in its [liberal democracy’s] essence.
These governments felt and saw that their wealth, power, and absolute domination depended on attacking and invading weak nations and countries. This is evidenced by the fact that at the height of that faction's popular slogans — that is, the slogans of democracy, freedom, and human rights that peaked in the 19th century — parallel to these slogans, the largest colonization movement of that faction also took place in the same period.
Therefore, the peak of colonization of Asian countries, numerous African countries, and Latin America was during the 19th century, and it continued into the early 20th century. In other words, these two events took place simultaneously. Those slogans becoming common in the 19th century, and the arrogant movement toward colonization, which was accompanied by oppression and the disregard of other nations’ rights, took place at the same time.
Naturally, when there is no spirituality, a background for oppression, injustice, and aggression is formed. When a group feels strong and is able to exploit a country, like India for example — which was wealthy, had industries, and considered to be an advanced country at the time — and, by using force and pressure, can seize control and use that other country’s wealth to increase its own wealth, power, and capabilities, why would it not do so? When there is no spirituality, what is there to prevent it from doing so? It can, so it does, and it did!
Colonialism took over in important regions of Asia, including East Asia, India, and surrounding countries. It also took over in Africa and Latin America. Of course, North America was also affected by colonialism, but they were able to gain independence through much struggle and many battles. Otherwise, they too would still be colonized. This is how that front is.
The most important issue of the opposing front, which was created based on a religious democracy, is to confront oppression, arrogance, and transgression. This is how it is. That is, the foundation of a government which is formed based on religion and Islam is “neither harming others, nor suffering harm” (Quran 2:279). Its primary objective is to fight and confront oppression. “Those who have faith fight in the way of Allah” (Quran 4:76). This is why, naturally, this confrontation and mutual hostility came about automatically. This is a reality that has come about. Of course, there are many details involved in what happened. There are many things to say about this, and one of the characteristics [of the other front] is the colonialism that I mentioned.
Warmongering and endless bloodshed in the pursuit of power are some of the characteristics of this system which is formed in the name of this so-called democracy but is far from spirituality, religion, religious concepts, and religious teachings. Many of these tragic events took place in Europe itself too. However, they are always united when they’re facing non-Europeans. But when they become free from doing that, they are at odds with each other. As a matter of fact, the problems and what happened in Europe in the 19th century — the wars, the massacres, the aggressions against each other, and the oppressive conquests, etc. — have much detail. But those matters are irrelevant to our current issues now.
So, what is it I am trying to say from this discussion? What I want to say is that, first, the opposition of the Islamic Republic against those who it is standing against, is an opposition to oppression, arrogance, and aggression. Don’t ask, “Why are you against certain countries?” We are not opposed to other governments, countries, or nations as a rule. Rather, we are opposed to oppression, arrogance, and aggression. We are opposed to the events that you see unfolding in Gaza today.
A nation, the owners of a land, are subjected to such severe oppression in their own land. Their women, their children, their families, their homes, their infrastructures, and their belongings are destroyed with sheer brutality and heartlessness, while some countries stand by and watch. Not only do they not oppose or prevent these actions, they even help in this. The US, Britain, and some European countries help them [these actions].
This is what we are saying. We are opposed to this. The things that set the Islamic Republic in opposition to the opposite front are these concepts, which are denounced by rational, traditional, religious, and human moral standards. We oppose these things. The Islamic Republic is opposed to these things. Otherwise, the Holy Quran, regarding the disbelievers, states, “Allah does not forbid you in regard to those who did not make war against you on account of religion and did not expel you from your homes” (60:8). If there is a disbeliever who fulfills the terms of a transaction with him/her in Islam, there is no problem. When the Islamic armies conquered the regions of the Levant and similar areas that belonged to Rome, the Jews who were there welcomed the Muslims. They said, “Your justice has saved us!” At that time, the Jews were under the rule of the Roman Empire and under pressure. They said, “Your justice has saved us!”
That is how it was. The Muslims would come, and people would see their justice and fairness. And the Muslims would treat the disbelievers in the same manner. The problem is with aggression, oppression, and colonialism. So, the first point is to make clear that the opposition and confrontation of the Islamic Republic and the front of the Islamic Republic with the republics that hide themselves behind the facades of democracy, human rights, and liberalism is because of the inner essence of their activities and the spirit of their actions which include oppression and arrogance. This is the first conclusion we wanted to draw from this discussion.
The second conclusion that may be drawn is that we need to continually raise the battle flag against the Arrogant Powers. We need to ensure that the battle flag against the Arrogant Powers remains in the hands of the Islamic Republic at all times. We must take the lead and be in the forefront in raising this flag even more prominently each day.
The third and final conclusion is that we must clarify this truth for our younger generations. Our youth, both the young people of this generation and the young people of future generations need to know what the vision of the Islamic Republic is and why it opposes certain things. Fortunately, of course, in the four decades that have passed since the formation of the Islamic Republic, we have been successful both regionally and globally in conveying this image, ideology, and orientation of the Islamic Republic to the worldwide community. This was the first part of my talk.
Regarding the Assembly of Experts, they are responsible for the most important tasks, which are “selecting the Leader” and “overseeing the maintenance of the Leader’s qualifications.” This is perhaps the most important task in the management of the Iranian society in the Islamic Republic. The Assembly of Experts must ensure that the fixed principles of the Islamic Republic are upheld in their decisions and selections. They should take care that the fixed principles of the Islamic Republic are not neglected. This is very important. This means the Leader must be selected while respecting and considering the fixed principles that are fundamental certainties in the Islamic Republic. There are two kinds of rulings, fixed rulings and changeable rulings.
We also have changeable, secondary rulings in Islam, as we do in the Islamic Republic. Some rulings can be adjusted to meet changing needs, as outlined in the constitution. For instance, Article 44 allows for certain regulations to be amended as necessary. While there are many cases where rules can be modified, there are also fixed principles that cannot be changed. We can see such principles in the constitution, in the statements of the late Imam (ra), and in the Islamic teachings. These must be observed. These principles include promoting justice, fighting corruption, increasing Islamic knowledge, and abiding by Islam in society. These are fixed principles that are unchangeable. This was my humble recommendation to all present and future members of the Assembly of Experts.
I would also like to say a few words regarding the Majlis. Each new Majlis brings with it fresh hope and aspirations. With the formation of a new Majlis, new hopes develop due to that Majlis and there are new opportunities. New representatives enter the new Majlis and next to them are experienced representatives from previous periods providing a good blend of innovation and experience. They can use the successful, past experiences while implementing new ideas. This is a valuable asset.
The formation of any new Majlis is a valuable asset that can be used for the country. This should be appreciated. It is like fresh blood flowing in the veins of the country's political and social structure, and, God willing, it will be beneficial. It is a pleasant event that can turn bitter, like any other pleasant thing in the world. In other words, there are other factors which can cause this sweetness to turn bitter. I have noted here that the factors which can destroy the pleasant atmosphere of the new Majlis are words that create conflicts, quarrels, and hostilities that the enemies like. These things can ruin the pleasantness of the new Majlis. We must be very cautious about this. We must be very cautious.
The brothers and sisters who are a part of the new Majlis that will be formed shortly should be cautious not to let the sweetness of forming the new Majlis dissipate and turn bitter. The first effect of failing to take these considerations into account is disappointing and upsetting the nation as well as creating a negative political environment. Choosing the new Majlis and the introduction of new representatives naturally creates a rejuvenated political environment, but this positive change can be removed [as a result of the conflicts]. This is the primary consequence [of conflicts] that we need to be aware of.
The next effect is that the Majlis will lose its effectiveness. When the Islamic Consultative Majlis becomes entangled in disputes, conflicts, and siding with different factions, it strays from its primary purpose and is unable to perform its duties. [Siding with] factions and conflicts are obstacles to their work.
I want to point out that we have an Islamic democracy. The inclusion of "Islamic" in the title is significant beyond just political environments. This means that being Islamic and being an Islamic Republic is about more than just presenting a political model. Yes, that is a crucial aspect, but it is not the sole defining characteristic.
One of the main parameters of the Islamic Republic is that its officials should be pious. They need to adhere to what is halal [permissible] and what is haram [forbidden] while abstaining from dishonesty, backbiting, slander, and such behaviors. Just as we strive to be righteous in our personal lives and avoid forbidden actions, we must uphold the same standards in our political environment and in our political endeavors. We must avoid all that is forbidden and prioritize this in all our actions.
The Commander of the Faithful [Imam Ali (pbuh)] says, “If it were not for piety, I would have been the most cunning of the Arabs" (Al-Kafi, 8: 24). Piety prevents many behaviors. In the first section of most of the letters and orders that Imam Ali (pbuh) gave to his governors, as cited in Nahj al-Balaghah, it is stated, “He [Imam Ali] ordered him to fear God” (Nahj al-Balaghah, letter 26). His first recommendation is that “He [Imam Ali] ordered him to fear God.” Regarding Malik Ashtar and the well-known order and command that he gave to Malik Ashtar, [Imam Ali (pbuh) stated,] “He ordered him to fear God and to prefer obedience to Him” (Nahj al-Balaghah, letter 53). So, that is what the Commander of the Faithful has emphasized. Or [he said], “Move ahead with the fear of God” (Nahj al-Balaghah, letter 25). His recommendation was for them to practice piety.
Therefore, in political affairs, encounters, and groupings — which inevitably exist because of differences in opinion, and there is nothing wrong with that — one should observe piety. One must seriously avoid religious prohibitions. If this is done, God willing, the outcome of activities will also be desirable and Almighty God will bless the efforts.
We hope, God willing, that Almighty God will aid the speaker to put these words into practice and grant success to the audience too, so that these words will have an effect on the hearts. And may we carry out our work and duties according to our religious obligations.
May God’s greetings, mercy, and blessings be upon you.
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