Khamenei.ir

In the Name of Allāh, the Compassionate, the Merciful

All praise is due to Allāh, Lord of the Worlds and may the best of prayers be upon our Master, Muhammad al-Mustafa and his pure Progeny, particularly the vestige of Allāh remaining in the worlds.

The emergence of the blessed Qom Hawza at the dawn of the 14th century AH, was a unique phenomenon that occurred amidst significant and horrific events – events that darkened the environment of the West Asia region and threw the lives of its nations into turmoil and ruin.

The source and cause of this widespread and long-lasting suffering were the interventions of colonial governments and the victors of World War I. With the aim of seizing and dominating this sensitive geography which is rich in underground resources, they utilized all tools at their disposal. They used military force, political machinations, bribery and the employment of domestic traitors, propaganda and cultural tools and every other possible means to achieve their goals.

In Iraq, they established a government under British control followed by a monarchical puppet regime. In the Levant, Britain on one hand and France on the other, expanded their colonial interests by creating a tribal system in one part and installing a family puppet government under the British in another, while imposing repression and pressure on the people, especially Muslims and religious scholars throughout the region.

In Iran, they elevated a ruthless, greedy and insipid Cossack to the position of prime minister and then king. In Palestine, they began the gradual migration and armament of Zionist elements, quietly preparing the ground for the creation of a cancerous tumor in the heart of the Islamic world.

Wherever resistance arose against their well-ordered plans – whether in Iraq, the Levant, Palestine or Iran – they would suppress it. In some cities, such as Najaf, they went so far as to arrest groups of scholars and even expelled prominent religious authorities like Mirza Naini, Sayyid Abulhassan Isfahani and Sheikh Mahdi Khalesi in an insulting manner and they conducted house-to-house searches to arrest the mujahideen. The people were terrified and confused and their horizons had become dark and hopeless. In Iran, they shed blood against fighters in Gilan, Tabriz and Mashhad, while treacherous agents were placed at the helm of [the country’s] affairs.

It was in the midst of such bitter events and such a dark night that the star of Qom rose. The divine power stirred a great, virtuous and experienced jurist to migrate to Qom, revive the deserted and closed Hawza and plant a fresh, blessed sapling in the rocky soil of that acrimonious era, near the shrine of the pure daughter of Imam Musa ibn Ja’far (as), in that auspicious land.

When Ayatollah Haeri arrived in Qom, the city was not without prominent scholars. Distinguished figures such as Ayatollah Mirza Muhammad Arbab, Sheikh Abulqasim Kabir and several others resided there. However, the great skill of establishing the Hawza Ilmiyya – the place where knowledge, scholars, religion and faith would be nurtured with all its finesse and strategies – could only have emerged from a divinely-supported figure like Ayatollah Haj Sheikh Abdulkarim Haeri - may God elevate his position in Paradise.

His eight-year experience of establishing and managing a thriving Hawza Ilmiyya in Arak, along with his close association with the great Shia leader Mirza Shirazi in Samarra many years before that, where he observed the strategies employed in founding and administering the Hawza Ilmiyya there, provided him with guidance. His prudence, courage, motivation and hope propelled him forward along this challenging path.

In its early years, the Hawza survived thanks to Ayatollah Haeri’s sincere and unwavering steadfastness and trust in God, evading the sharp blade of Reza Khan who showed no mercy to the young or old in his attempts to erase the traces and foundations of religion. The evil oppressor was destroyed and the Hawza, which had been under his maximum pressure for years, endured and grew.

And from it emerged a radiant sun like “Hazrat-e Ruhollah” [Imam Khomeini (ra)]. The Hawza Ilmiyya - whose students once sought refuge in corners outside the city at dawn to protect their lives where they studied and engaged in discussions before returning to their dark rooms within the schools at night - became in the four decades that followed a center that sent out the fires of struggle against Reza Khan's evil dynasty throughout Iran. It rekindled hope in disheartened souls and drew isolated youth into the middle of the field.

And it was this very Hawza that shortly after the passing of its founder and with the arrival of the grand religious marja’ Ayatollah Boroujerdi, became the peak of academic, research and tablighi Shia activity across the world. Ultimately, it was this same Hawza that in less than six decades, built up its spiritual power and popular standing to the point where it enabled the people to uproot the treacherous, corrupt and immoral monarchy.

And after centuries, it established Islam as the political governing system of a great and culturally rich country endowed with every kind of potential.

It was a graduate of this blessed Hawza who made Iran a model of Islamic aspirations in the Muslim world and indeed, a pioneer of religiosity across the globe. Through his prophetic message, blood triumphed over the sword. Through his prudence, the Islamic Republic was born. Through his courage and trust in God, the Iranian nation stood firm against threats and overcame countless challenges. And today through his teachings and legacy, the country continues to overcome obstacles and moves forward in many aspects of life.

May the eternal mercy and satisfaction of God be upon the founder of this blessed, grand Hawza and this pure and fruitful tree, the noble, wise and blessed man, an scholar adorned with the serenity of certainty – Grand Ayatollah Haj Sheikh Abdulkarim Haeri (ra)!

Now it is necessary to speak about a few topics that are relevant to the present and future of the Hawza, in the hope that they may assist the current successful Hawza in its journey toward becoming a “pioneering and outstanding” Hawza.

The first topic concerns the term “Hawza Ilmiyya” and its profound meaning.

The common literature on this subject is brief and insufficient. Contrary to what this literature suggests, the Hawza is not merely an institution for teaching and learning.

Rather, it is a collection of knowledge, training and socio-political functions. The various dimensions of this meaningful term can generally be outlined as follows:

1. An academic center with specific areas of specialization

2. A center for training pious and capable individuals to provide religious and ethical guidance to society

3. The frontline in confronting the threats posed by enemies in various fields

4. A center for the production and clarification of Islamic thought regarding social systems – the political system and its structure and content, systems related to the country’s administration, the family system and personal relationships – all based on Islamic jurisprudence, philosophy and the Islamic value system.

5. A center, and perhaps the pinnacle, of civilizational innovations and necessary future-oriented visions within the framework of Islam’s global message.

 

It is these categories that give meaning to the term “Hawza Ilmiyya” demonstrating its constituent elements, or in other words, the “expectations” placed upon it.

Strengthening and advancing these elements can truly turn the Hawza into a “pioneering and outstanding” institution and provide solutions to potential future challenges and threats.

There are facts and opinions about each of these topics, which can be summarized as follows:

1. A scholarly center:

The Qom Hawza is the inheritor of the immense academic wealth of Shia scholarship. This unparalleled reservoir is the product of the intellectual endeavors and research of thousands of religious scholars over a millennium, in fields such as fiqh [jurisprudence], kalām [theology], philosophy, tafsir [Quranic exegesis] and hadith studies.

Prior to discoveries being made in the field of natural sciences in recent centuries, Shia Hawza also served as arenas for exploring other sciences. However across all periods, the primary focus of discussion and research in these seminaries has been fiqh, followed – to a lesser extent – by kalām, philosophy and hadith.

The gradual progress of fiqh scholarship over this long period - from the time of Sheikh Tusi to the era of Muhaqqiq Helli and from there to Shahid [al-Awwal] to Muhaqqiq Ardabili and subsequently to Sheikh Ansari, and up to the present day - is evident to those well-versed in the field. The measure of progress in fiqh lies in adding to existing knowledge – that is, producing distinguished scholarly works and elevating the level of knowledge and new findings.

However today, considering the rapid and profound intellectual and practical transformations in contemporary times especially in the last century, greater expectations for the scholarly advancement of the Hawza must be considered.

Regarding fiqh, the following points merit consideration: 

First, fiqh is the response of religion to the practical needs of individuals and society. In light of the evolving rationality of generations, this responsiveness must today, more than ever have a robust intellectual and scholarly foundation, while remaining comprehensible and digestible. 

Furthermore, the complex and numerous phenomena in people’s lives today give rise to unprecedented questions which contemporary fiqh must be prepared to address.

In addition to this and with the establishment of an Islamic political system, the main question pertains to the large and comprehensive perspective of the Divine Legislator on the individual and social dimensions of human life and its fundamental principles - views on individuals, their status, their goals in life, as well as an exemplary vision of human society, politics, power, social relations, family, gender, justice and other dimensions of life. The fatwa [legal ruling] of a faqih [a jurist] on any given issue should reflect a portion of this large and comprehensive perspective.

A key requirement for achieving these characteristics is first, the faqih’s familiarity with all aspects and teachings of religious knowledge in all fields. Second, an adequate understanding of contemporary human achievements in the field of humanities and sciences related to human life is required. 

It must be acknowledged that the accumulated reservoir of knowledge within the Hawza has the potential to elevate students to this level of academic capability, provided that certain points in the current methodology are carefully examined and effectively addressed with competence.

One of these points is the excessive length of the period of studies. The phase of textual studies for Hawza students passes in a questionable manner. The student is compelled to study voluminous and highly researched books of great scholars as textbooks. Such books are in fact, intended for when the student enters the stage of ijtihad [independent research] and assigning them to students before this stage only serves to extend the duration of textual study.

Textbooks should contain content and language appropriate for the limited period prior to entering the research stage. The successful or unsuccessful efforts of eminent scholars such as Akhund Khorasani, Haj Sheikh Abdulkarim Haeri and Haj Sayyid Sadruddin Sadr to replace books like Qawanin, Rasa'il and Fusul with works like Kifayah, Durrar al-Fawa'id, and Khulasat al-Fusul were driven by this very important necessity. This is despite the fact that they lived in a time when students were not burdened with the overwhelming influx of mental distractions and practical obligations that exist today.

Another point is the issue of fiqhi priorities. Today, with the establishment of an Islamic system and the emergence of governance according to Islamic principles, certain important issues have taken priority for the Hawza that were not previously considered. These include issues such as: 

- The government’s relationship with its people and with other states and   nations 

- The principle of nafy al-sabil [preventing domination of non-Muslims over Muslims]

- The economic system and its fundamental principles 

- The foundational principles of the Islamic state 

- The origin of governance from the perspective of Islam 

- The role of the people within it 

- Taking positions on major issues and in the face of hegemonic powers

- The concept and substance of justice

…and dozens of other fundamental and sometimes vital issues that are priorities for today and the country’s future, awaiting a fiqhi response. Some of these issues also have theological dimensions, which must be addressed in their respective contexts.

In the current approach of the Hawza in the field of fiqh, insufficient attention is paid to these priorities. At times we observe that certain scholarly skills - which are merely instrumental and preliminary for deriving Islamic rulings or some jurisprudential or methodological topics that fall outside these priorities - captivate the jurist or researcher with their tempting allure, so much so that they completely divert their mind from the fundamental and prioritized issues. This results in the squandering of irreplaceable opportunities and human and financial resources, without contributing to the clarification of the Islamic way of life or the guidance of society amidst the onslaught of kufr.

If the goal of scholarly work is to display erudition, gain academic fame or compete in appearing more learned, it will constitute a materialistic and worldly act, embodying the concept of “he took his desire to be his god” (Holy Quran 25:43).

 

2. The training of pious, competent forces   

The Hawza is an outward-looking institution. Its output at all levels serves the thought and culture of society and humans. The Hawza is obligated to engage in “balāgh mubin” [clear propagation]. The scope of this propagation encompasses a vast range, from the lofty teachings of tawhid to personal religious duties and from explaining the Islamic system, its structure and duties to lifestyle, the environment, protection of nature, animal welfare, to many other domains and aspects of human life.

The Seminaries have long undertaken this heavy responsibility and many of their graduates at various academic levels have engaged in diverse methods of religious propagation, dedicating their lives to this cause. After the [Islamic] Revolution, institutions were established to organize and if necessary, strengthen the content of these propagation efforts within the Hawza. The valuable services of these individuals and others devoted to the mission of religious propagation must not be overlooked.

What is important is to be familiar with the intellectual and cultural climate of society and to establish harmony between the content of Tablighi [propagational] efforts and the intellectual and cultural realities that exist among the people, especially the youth. The Hawza is faced with challenges in this area. The hundreds of articles, magazines, the speeches heard in gatherings, on television and the like, cannot adequately fulfill the duty of balāgh mubin as needed and deserved, especially in the face of the flood of misleading and fallacious narratives.

There is a void in the Hawza for two key elements in this area: ta’lim [education] and tahdhib [refinement/edification]. 

Delivering a message that is up-to-date, fills gaps and fulfills the objectives of religion definitely requires training and learning. An institution must take on this mission and teach students the art of persuasion, familiarity with methods of dialogue, awareness of how to interact with public opinion, the media and social media and discipline in dealing with opposing elements.

Through practice and training over a limited period, it should prepare students to enter this field. On one hand, by utilizing modern technical tools, it should gather the latest and most prevalent insinuations and intellectual and ethical falsehoods and provide the best, most eloquent, and strongest responses in a discourse suitable for the times. On the other hand, it should compile the most essential religious knowledge tailored to the cultural and intellectual context of today, packaging it in ways appropriate for the mindset and culture of the younger generation, teenagers and families. This combination of form and content is the most important aspect of education in this area.

In the work of tabligh, taking an affirmative and even offensive stance is more critical than adopting a defensive position. What was mentioned about countering and resolving doubts and misleading insinuations should not cause the propagation apparatus to neglect aggressively challenging the prevailing cultural deviations in the world and at times, within our own country. The imposed and inferred culture of the West is rapidly heading toward distortion and decline. The Hawza equipped with philosophers and theologians should not merely suffice with defending against doubt-mongering. Rather it actively creates intellectual challenges to this distortion and misguidance, compelling the proponents of misguidance to respond.

Establishing this educational apparatus is among the priorities of the Hawza. This is the training of “cultural mujahids”. Considering the efforts of the enemies of religion, who are earnestly engaged in training their forces, particularly in certain critical sectors, this task deserves to be taken very seriously and pursued with urgency.

Refinement is another necessity that goes hand in hand with education. Refinement does not mean fostering isolation or seclusion. A significant part of the scope of activity for a cultural mujahid involves inviting others toward spiritual refinement and Islamic ethics. However this call will be ineffective and devoid of blessings if the one issuing the invitation does not embody what they are inviting others to. The Hawza needs to take more action than ever before in emphasizing ethical teachings.

You the students and young scholars, are certainly capable – with the help of your pure, untainted hearts and sincere tongues – of fulfilling the task of refining the morality of today’s younger generation, provided that you begin with yourselves. Being sincere in your actions and shutting the door to the temptations of wealth, fame and status are the keys to entering the delightful realm of spirituality and truth. And thus, the difficult task of cultural jihad will become a pleasant duty and an impactful movement. In such a state, instead of being an obstacle to the courageous conduct of propagation, the hardships of being a Hawza student will turn into a means for unwavering resolve and steadfast determination.

Let me emphasize that the arena of religious tabligh should never be viewed as an uncontested field, and one must not overlook, even for a moment, the need to confront the ambiguities and fallacies that are continuously brought forth. 

In this regard, alongside the training of individuals for “clear propagation” attention must also be given to training individuals for specific responsibilities within the governance and administration of the country, as well as for organizing the internal affairs of the Hawza and fulfilling its duties. This however, requires a separate discussion.

 

3. At the frontline of confronting the enemy’s threats in various areas

This is one of the least understood dimensions of the seminaries and the collective function of religious scholars. Undoubtedly, no reformist or revolutionary movement in Iran or Iraq can be found over the past 150 years that was not led by religious scholars or in which they were not present at the frontline. This is a significant indication of the nature of the seminaries. 

Throughout this period, in all instances of colonial domination and tyranny, it was only the religious scholars who initially entered the arena, and in many cases with the blessing of popular support, they were able to thwart the enemy. No one but them had the courage to speak out or truly understood the issues as they were. It was only after the outcry of the scholars that perhaps other people also raised their voices.

Kasravi, who is counted among the staunch opponents of religious scholars, admits that the onset of the Constitutional Movement emerged from the wise collaboration of Sayyid Behbahani and Sayyid Tabatabai. Indeed, in those days when the specter of tyranny had raised its flag in Iran, no one but the maraji’ and scholars dared to speak out.

During this period, disgraceful agreements were annulled due to the opposition and resistance of the religious scholars: 

- The Reuter Concession was thwarted by Haj Mulla Ali Kani, the grand scholar of Tehran. 

- The Tobacco Concession was canceled by the decree of Mirza Shirazi, the supreme religious authority along with the support of prominent Iranian scholars. 

- The Vusuq al-Dowleh Agreement was exposed by Modarres. 

- The campaign against foreign textiles was initiated by Agha Najafi Isfahani with the support of Isfahan’s scholars and the backing of Najaf’s scholars. 

And there were also other such cases.

In the years coinciding with the establishment of the Qom Hawza, parts of Iraq and Iran's borders with Najaf and Kufa as centers, were scenes of armed conflict between religious scholars and British occupying forces. Not only students and teachers, but also renowned scholars such as Sayyid Mostafa Kashani and some of the children of the religious maraji’ participated in these clashes. Some were martyred and many others were later exiled to remote parts of the British colonies.

The activism of prominent religious authorities on the Palestinian issue – both in the early 20th century when the policy of Jewish immigration and arming Zionists in Palestine was implemented and also in the third decade when a significant part of Palestine was officially handed over to the Zionists and the fake Zionist government was declared – is among the most honorable chapters of the history of our religious seminaries. Their letters and statements on this matter are among the most valuable historical documents.

The unparalleled role of the Qom Hawza and subsequently other Seminaries in Iran in creating the Islamic Movement and establishing the Revolution, convincing public opinion and mobilizing the general populace is also one of the most prominent signs of the Seminaries’ jihadi identity.

Hawza graduates, equipped with active minds and eloquent speech, were among the first to respond to the enemy-defying call of the mujahid Imam [Khomeini]. They entered the field swiftly and seriously, endured hardships and worked hard to spread Revolutionary concepts and to convince public opinion.

It was with awareness of these facts that the late Imam (ra) in his profound and moving message to the seminaries, described the clergy as the vanguard of martyrdom in all popular and Islamic revolutions (Sahifeh-ye Imam Vol. 21 p. 273).

In return, he regarded the path and work of the martyrs as a means of attaining the true essence of tafaqquh [deep religious understanding]. Furthermore, he introduced the scholars as pioneers in the field of jihad, defenders of the homeland and supporters of the oppressed.

For the future of the Hawza, he placed his greatest hope in those students and scholars whose concern for the movement, the struggle and the Revolution had prompted them to take action. He expressed his dissatisfaction with those who, detached from these vital matters, were content merely with their books and studies.

In this message, he repeatedly made references to reactionaries and warned about the enemy’s infiltration through their negligence, raising alarms about the transformed methods of exploiting religion. In the magnanimous Imam’s rightful view, colonial hunters worldwide lie in wait for the lion-hearted, politically-aware clerics, devising plans to combat the glory, greatness and popular influence of the clergy.

In that wisely-written text, composed with mystical and passionate sentiments, the magnanimous Imam’s concern is evident. He is worried that the trend of tahajjur [reactionary tendencies] and pseudo-sanctification might tempt the Hawza to separate religion from politics and social activities, thereby blocking the proper path to progress. This concern stems from the promotion of a dangerous movement that portrays the Hawza’s involvement in the fundamental issues of the people, its engagement in social and political activities and its fight against oppression and corruption as being contrary to the sanctity of religion and its spiritual boundaries. It also advises the clergy to maintain complete neutrality and to avoid the risks of engaging in politics.

Promoting this false delusion is the greatest gift to the elements of colonialism and the arrogant powers, who have always suffered losses and in numerous instances, been defeated by the presence and involvement of religious scholars in the fight against them. It is also the greatest gift to the elements of the corrupt, sinful and mercenary system that was uprooted and eradicated through the movement of the Iranian nation under the leadership of a religious marja’ [Imam Khomeini].

The sanctity of religion manifests most prominently in the fields of intellectual, political and military jihad and is established through the sacrifice and jihad of the bearers of religious knowledge and the offering of their pure blood. The sanctity of religion should be observed in the conduct of the Noble Prophet (sawas). When he entered Yathrib [Madinah] the first thing he did was that he established a government, organized a military force and unified the spheres of politics and worship in the mosque.

In order to protect its spiritual credibility and to stay true to its foundational philosophy, the Hawza Ilmiyyah must never become detached from the people, society and its fundamental issues. It must consider jihad in all its forms in times of need as its definitive duty.

This is the same important statement that the magnanimous Imam has repeatedly conveyed and emphasized to the Hawza, its senior and prominent scholars and especially to its younger students and scholars.

 

4. The center for participation in the production and clarification of social systems

Countries and human societies are governed in all their social affairs by specific systems: The form of government, the method of governance (autocracy, consultation…), the judicial and arbitration systems for resolving disputes and violations, legal or criminal matters, the economic and financial systems, issues related to money, the administrative system, the business system, the family system, and so on. All of these are among the social affairs of a country that are managed in global societies in different ways and within the framework of different systems.

Without a doubt, each of these systems is based on a foundational idea – whether derived from the thoughts of thinkers and experts or stemming from local traditions and inherited customs – and is rooted in that. In an Islamic government, this principle and rule should naturally be derived from Islam and its authentic texts and the systems of social governance should be extracted from them.

Although Shia jurisprudence has not sufficiently addressed this matter – except in some cases such as the chapter on judicial rulings – it nonetheless possesses the necessary capacity to design various systems for governing society, thanks to its broad fiqhi principles derived from the Quran and Sunnah, as well as through the application of secondary rulings.

Regarding the principle and origin of governance, the outstanding work of the late Imam [Khomeini] in his discussions on Wilayat al-Faqih during his exile in Najaf was a blessed beginning. It paved the way for research for scholars in the Hawza and after the establishment of the Islamic Republic, its various dimensions developed both theoretically and practically.

However in many areas of the country’s social systems, this endeavor remains incomplete and disorganized. It is the Hawza that must fill this gap. This is among the definite duties of the Hawza Ilmiyya! Today, with the establishment and governance of the Islamic system, the jurist and jurisprudence have a heavy responsibility. Today, one cannot as the late Imam described, view fiqh as the ignorant do, merely as being immersed in individual and devotional rulings. The fiqh that builds a nation is not limited to the scope of devotional rulings and individual duties.

Of course, in order to design and establish social systems, the Hawza needs to be sufficiently familiar with the latest global findings regarding these systems. This familiarity will enable the jurist to utilize the correct and incorrect aspects of these findings, gaining the necessary awareness to draw upon the clear statements and indications of the Quran and Sunnah. This in turn, allows for the design of the framework of social systems to comprehensively and seamlessly govern society based on Islamic thought.

Alongside the Hawza, the country's universities also have capabilities and duties in this regard. This can be one of the areas of collaboration between the Hawza and the universities. The significant role of universities is to inquisitively and critically distinguish between the correct and incorrect aspects of prevailing global scholarly opinions in the human sciences related to governance and popular systems. In cooperation with the Hawza, universities can present the content of religious thought in appropriate formats.

 

5. Civilizational innovations within the framework of Islam's universal message

This is the most prominent expectation from the Hawza Ilmiyya. It might be perceived as ambitious or wishful thinking. On that historic night following the attack on Feyziyyeh [Hawza] in 1963, when the late Imam was speaking to a small and frightened group of students in his home after the Ishā prayer, perhaps his lofty statement, "They will go and you will remain" might have seemed ambitious or wishful thinking to some of us. However the passage of time, has shown that faith, patience and trust in God can uproot mountains of obstacles and the schemes of enemies are ineffective against divine traditions.

"Establishing an Islamic civilization" is the highest worldly goal of the Revolution – a civilization in which science, technology, human resources, natural resources and all human capabilities and advancements, along with governance, politics, military power and everything at the disposal of humankind - are employed in the service of social justice, public welfare, reducing class disparities, fostering spiritual growth, advancing scientific progress, deepening the understanding of nature and strengthening people’s faith.

Islamic civilization is based on tawhid and its social, individual and spiritual dimensions. It is based on honoring the human being for their humanity, rather than their gender, color, language, ethnicity or geography. It is based on justice, with all its dimensions and examples. It is based on human freedom in various fields. It is based on public struggle and effort in all fields where there is a need for a jihadi presence.

Islamic civilization stands on the opposite side of the current materialistic civilization. Materialistic civilization began from its inception with colonialism, the seizure of lands, the humiliation of weaker nations, the mass killings of indigenous people, the use of science to suppress others, oppression, lies, the creation of vast class divides and coercion. Gradually, corruption, deviation from moral principles and sexual modesty also found their way into it and they grew.

Today, we see clear and complete examples of this flawed structure in Western countries and those that follow them: Peaks of wealth alongside valleys of poverty and hunger, bullying by power-hungry people against anyone who can be bullied, the use of science for mass killing, the spread of sexual corruption into families and even to children and infants, unparalleled oppression and brutality in cases such as Gaza and Palestine and threats of war due to interference in others’ affairs, as seen in the behavior of American statesmen in recent times.

Obviously this false civilization is destined to perish and will be eliminated. This is the inevitable law of creation: "Indeed, falsehood is bound to vanish" (Quran 17:81). "As for the scum, it leaves as waste" (Quran 13:17). Our duty today is first and foremost to help nullify this falsehood and second, to prepare an alternative civilization in thought and action to the best of our ability.

It is a fallacy to say: "Others couldn't do it, so we can't do it either". Wherever others have acted with faith, calculation and perseverance, they have succeeded and triumphed. A clear example of this before our eyes is the Islamic Revolution and the Islamic Republic.

In this battle, there are injuries, blows, pains and losses that must be endured. That’s when victory is certain. The Great Prophet (sawas) secretly left Makka at night and from among the circle of idolaters and hid in a cave. However, after eight years he entered Makka with glory and authority and cleansed the Kaaba of idols and purified Makka of idolaters. During these eight years, he endured countless hardships and lost companions like Hamza, yet he emerged victorious.

Our eight-year Sacred Defense against the global coalition of oppressive and deceitful powers is another example. The great and effective Qom Hawza today, which faced such hardships in its beginnings, is a clear example before our eyes and many such examples can be found.

The Hawza bears a valuable responsibility in this regard: First and foremost, to outline the primary and secondary lines of the new Islamic civilization and then to clarify, promote and embed it within the culture of society. This is one of the best examples of balāgh mubin.

In outlining the structure of Islamic civilization, both fiqh and the rational sciences each have their own distinct roles. Our Islamic philosophy must illustrate a social extension for its core issues. Likewise, our fiqh by expanding its scope and updating in derivation, must identify the emerging issues of such a civilization and determine their rulings.

The magnanimous Imam's clear explanation of jurisprudence and its methodology in the Hawza Ilmiyya paves the way for solutions. In this statement, the method of deduction follows traditional jurisprudence or what he refers to as "Jawahiri ijtihad". Nonetheless "time" and "place" are two determining factors in ijtihad. It is possible that a matter might have had a particular ruling in the past, but due to changes in political, social, and economic relations, it may now require a new ruling. This change in ruling arises because although the issue may appear the same as before, it has in fact changed due to shifts in political, social and other relations, thus becoming a new issue that necessitates a fresh ruling.

Moreover, successive global events, scientific advancements and other developments can sometimes lead a skilled faqih to a new understanding of a source from the Book (Quran) or Sunnah (traditions), which may then serve as a legitimate religious justification for changing a ruling as often happens in the changing rulings of mujtahids. In any case, fiqh must remain fiqh and new understandings should not result in the corruption of Sharia.

Regarding the definition and interpretation of the title "Ḥawza Ilmiyya" and its profound content, I will suffice with what I have mentioned so far and briefly speak about the Qom Hawza, which has now reached its centennial.

Today, the Qom Hawza is a vibrant and thriving institution. The presence of thousands of teachers, authors, researchers, writers, speakers and thinkers in Islamic sciences, alongside the publication of academic research journals and the writing of specialized and general articles, collectively represent a great wealth for today’s society and a vast potential for the future of the country and the Muslim community.

The prevalence of lessons in tafsir and ethics, as well as the expansion of centers and courses in rational sciences, are notable strengths that the Hawza did not have access to before the Revolution

The Qom Hawza has never before seen such a large number of students and learned scholars. Their active presence in all fields of the Revolution, even in military fields and the offering of valuable martyrs during the Sacred Defense and in the periods before and after it, stand as great sources of pride for the Hawza and are counted among the countless achievements of the late Imam. Paving the way for global tabligh efforts and training thousands of students from various nations, with graduates now present in many countries across the world, is yet another significant and unprecedented accomplishment that must be appreciated.

The attention of energetic fuqaha to contemporary issues and the fiqh lessons related to them also promises a favorable future for scholarly progress and transformation. The interest of young scholars to meticulously examine the epistemological points in authentic Islamic texts, particularly the Holy Quran, is also indicative of the growing centrality of the Quran within the Hawza.

The establishment of women’s seminaries is another important and impactful initiative, the everlasting rewards of which will reach the pure soul of the late Imam. With this spirit, the Qom Hawza is a vibrant and dynamic institution that keeps hopes alive.

However, there is a significant gap between the reasonable expectation for the Qom Hawza to be a pioneering and leading institution and its current state. Attention to the following points can help reduce this gap:

• The Hawza must remain up-to-date. It must continuously move forward with the times or even ahead of its time.
• There should be a focus on training capable individuals in all fields. The course of this nation’s progress and the future of the Revolution will be shaped by those who are being trained today in the Hawza.
• Seminarians should strengthen their relationship with the people. Plans should be made to facilitate the presence of Hawza scholars among the public and to foster warm and sincere relations with them.
• Hawza administrators should wisely neutralize malicious insinuations that discourage young Hawza students about the future. Today Islam, Iran and Shias enjoy a level of dignity and respect in the world that they have never had in the past. The young Seminarian should study and grow with this kind of sentiment.
• The youth in society should be viewed with optimism and interactions with them should be based on this perspective. A significant portion of today’s youth who have a high IQ, remain loyal to their religion and defend it despite all the destructive influences on their religious thoughts and sentiment. Many others are by no means at odds with religion or the Revolution. The very small minority who may have turned away from the appearances of religion should not lead the Hawza to unrealistic analyses.
• The Hawza curriculum should be designed in such a way that it teaches enlightened, responsive and up-to-date fiqh, which is also technically grounded in the methodology of ijtihad. This should be taught by skilled instructors alongside a clear philosophy with social relevance and insight into the structure of societal life and complemented by robust, persuasive theology. All three of these fields should gain clarity, brilliance and depth through a deep understanding of the Quran and lessons in tafsir.
• Self-restraint, piety, contentment, independence from all but God, trust in God, a spirit of progress, readiness for jihad – these have always been recommendations of Imam Khomeini (ra) and the great masters of ethics and knowledge to young Hawza students. And today, you dear young students of the Hawza, are likewise the recipients of these very same counsels.
• Regarding the academic degrees of the Hawza, my consistent and current recommendation is that the Hawza – and not an external institution – should issue certificates to the graduates itself. Of course the Hawza levels, rather being numbered as 1, 2, 3 and 4, can be labeled using terms commonly recognized by national and international academic institutions such as: Bachelor's, Master's, Doctorate (PhD) and similar titles.

I will conclude my remarks here and beseech Almighty God for the ever-increasing honor and glory of Islam, the growing strength and steadfastness of the Islamic Ummah, the continuous progress and prosperity of the Iranian nation, the ever-growing dignity and effectiveness of the seminaries and for victory over enemies, ill-wishers and adversaries.

May God’s greetings be upon the vestige of Allāh - (may our souls be sacrificed for him and may God hasten his reappearance) - and may our sincere salutations be upon the spirits of the martyrs and the pure spirit of the Imam of the Ummah.

May Allāh’s greetings, mercy and blessings be upon you

Sayyid Ali Khamenei
April 28, 2025