The mourning ceremony on the 27th demise anniversary of Imam Khomeini (r.a)

Ayatollah Khamenei’s Speech on 27th Demise Anniversary of Imam Khomeini (r.a.)

The following is the full text of a speech delivered on June 3, 2016, by Ayatollah Khamenei, the Supreme Leader of the Islamic Revolution, on the occasion of the 27th anniversary of Imam Khomeini’s (r.a.) passing. The speech was delivered at Imam Khomeini's shrine in Tehran, Iran.

In the Name of Allah, the Beneficent, the Merciful

All praise is due to Allah, the Lord of the Worlds. Peace and greetings are upon our Master and Prophet, Ab-al-Qassem al-Mustafa Muhammad, upon his immaculate and chosen lineage, and upon those who guide the guided, especially, the one remaining with Allah on earth.


This is a great and glorious gathering which formed in this special place built upon the memory of our dear and magnanimous Imam (r.a). In many other areas of the country, too, such gatherings have been formed in memory of our magnanimous Imam (r.a.) due to the love that the people have for him.


We have entered the last days of the blessed month of Sha’ban. There are indications that our magnanimous Imam (r.a.) used to reap many spiritual benefits from this month. Evidence shows that his, already enlightened, heart used to further increase his enlightenment during this month. A well-known verse from Dua Sha’baniyyah: “Oh God, bestow on me the perfection to separate from everything and to join You and enlighten the eyes of our heart with the reflection of Your eyes in them” – was one of the statements that used to be repeated, frequently, in his speeches. He used to recite this verse often from that dua on different occasions. This shows that our magnanimous Imam (r.a.) had established a close relationship with this dua, which beheld such concepts, on such blessed days.


Once, I asked him about prayers; in response, one of the prayers that he placed great emphasis on and which he preferred to others was Dua Sha’baniyyah. There are important verses in this dua, one of which is: “Oh God, bestow upon me a heart whose enthusiasm helps it get close to You. And bestow upon me a tongue whose sincerity reaches You. And bestow upon me truth-seeking eyes that seek You.” In this holy dua and prayer, such characteristics have been demanded of Allah the Exalted. This is a lesson for us. And our magnanimous Imam (r.a.) was a person who was close to these lessons throughout his life. Thanks to this close relationship, this familiarity with the truth, and this closeness to God, Allah the Exalted gave him the power to launch this great and eternal movement.


I want to speak about our magnanimous Imam (r.a.) further. Some of the descriptions and terms that have been used less than others, in reference to our great late Imam (r.a.), are comprehensive terms: pious, a believer, and a revolutionary. We always describe Imam (r.a.) with different terms and descriptions, but these descriptions – which we have used less frequently – are comprehensive: he was a believer, a pious individual, and a revolutionary.


When we refer to him as a ‘Believer’ this means that he believed in God, in a major goal--the very path that helped him reach that goal--and in the people: “He believes in Allah and has faith in the believers” [The Holy Quran, 9: 61]. This description has been presented in the Holy Quran about the Holy Prophet (p.b.u.h.): ‘he was a believer in God, in the goal--in its path--and in the people.’


He was a servant of God, a pious man, and he worshipped Him [God]. He considered himself as a servant of God.--This is an important description as well. Notice that Allah the Exalted praises the Holy Prophet (p.b.u.h.) with many descriptions in the Holy Quran: “And you stand on an exalted standard of character” [The Holy Quran, 68: 4] and “It is part of the mercy of Allah that you do deal gently with them” [The Holy Quran, 3: 159]. There are many other descriptions, each of which says a great deal about the characteristics of the Holy Prophet (p.b.u.h.); however, a description of the Holy Prophet (p.b.u.h) that we Muslims have been ordered to repeat every day in daily prayers is that “I testify that Muhammad is His servant and His messenger.”


This indicates a significance in the worship of God. Being a worshipper and servant of God is so remarkable that Allah the Exalted teaches Muslims to repeat this dua several times during their daily prayers. Imam (r.a.) enjoyed this characteristic: the characteristic of being a worshipper. He was a man of humility and supplication. He was a man that used to pray ardently: a worshipping believer.


As for a third term – that is to say, being a pious, revolutionary believer – I would like to put stress on this description and speak on it. Imam Khomeini (r.a.) was the Imam of the Revolution. Revolution is a word that contains countless realities. “The Imam of the Revolution” means being a leader of all the qualities and characteristics that the word “revolution” encompasses. The reason why materialistic powers were angry and irritated at, and – of course – afraid of, our magnanimous Imam (r.a.) was that he enjoyed the characteristic of being a revolutionary. They chose to be enemies because of this characteristic that he embraced. Today, too, the enemies of the Iranian people exhibit hostility towards this revolutionary characteristic of Imam Khomeini (r.a.). Basically, materialistic powers are intimidated by the word ‘Revolution.’ They are afraid of it, intimidated by it, and panic at the mention of the word: ‘Islamic Revolution.’ The pressures that they exert [on Iran] originate from him [Khomeini] being a revolutionary. Later on, I will explain more about the concepts, meanings, and guidelines behind being a revolutionary.


So, they have a reason for being afraid. Nonetheless, pressures are exerted with various excuses [by the enemies]; sometimes, they exert pressure while using the excuse of the nuclear issue; sometimes, they increase the pressure [on Iran] with the excuse of human rights and the like. But, the truth of the matter is that the enemies of the Iranian people and of Islamic Iran are intimidated by and worried over the qualities that come with being a revolutionary. Lately – in recent months – an American politician said, “Sanctions are imposed on Iran because of the Islamic Revolution. The essence of sanctions originates from the Revolution that was launched in 1979,”-- the Revolution of the year 1357-- this is a reality.


What is the reason, and why are they opposed to the Revolution? The reason is that this great, vast, blessed and rich country – that enjoys both natural and human resources of wealth – was completely caught up in their claws at once. It used to be under America’s control, but the Revolution took over and tossed them out: their {USA’s} animosity towards the Islamic Revolution is owed to this fact. The Revolution sent them away; furthermore, it inspired others [around the world] too. The Islamic Revolution – which was launched and pursued by the people of Iran – became an inspiration for other nations.--This issue requires a detailed discussion and there are countless reasons for that.


Our revolutionary Imam (r.a.) pulled the country out of various quagmires, he pulled the country out of various morasses with the help of the Islamic Revolution. Our dear youth, who did not see nor feel the revolutionary era, should pay careful attention to these details: they must come to realize the issue behind this [U.S. animosity] and the main cause of it. If a people do not know what their main problems are [or why], they will be misled. The concern [for the U.S.] is that the Revolution came and saved the country from morasses of different types – from the morasses of dependence, backwardness, political and moral corruption, and global humiliation. We were suffering in these muddles: we had become dependent, humiliated, and backward; we were held behind. They held us back in scientific fiends, in economic pursuits, technological advancements, on an international presence, overall, in everything. And in return for these setbacks, we had American and English mistresses and sirs as our overseers.


In those days, we used to export oil--four times more than the present time. Moreover, the population was half the size of today’s population. However, most areas of the country were deprived of public and governmental services – it is the duty of governments to provide such services. The country was wallowing in poverty, backwardness, and moral corruption. Iran was in a terrible state including all the infrastructures of the country: in the area of roadways, water-related issues, electricity, gas, public schools, universities and civil services; it was suffering from a state of backwardness and poverty in all [social, political, and economic] areas. They used to offer up the country’s natural resources of wealth to foreigners: it was only the ruling government that benefited from this situation. If the people spoke [against their policies], they would silence the people by deception or either by methods of harassment or intimidation. Nonetheless, the people were angry, and they could see the reality of the situation: the result was that they followed our magnanimous Imam’s (r.a.) spiritual and divine call which led to the Revolution.


Our magnanimous Imam (r.a.) changed the direction [within Iran], thus bringing about a profound transformation: he changed the path of the Iranian people; he changed the trajectory we were on, and he moved us towards lofty goals. These goals—which guided us with the help of the Imam of the Revolution (r.a.) and that guided the Iranian society towards the revolution—were extremely important. The sum of all these goals is the authority of God's religion. The authority of God's religion calls for social justice in the real sense of the word: it calls for uprooting poverty, ignorance, and oppression; it calls for preparing a collection of Islamic values; it calls for uprooting social detriments; it calls for providing physical, moral, and spiritual health--and scientific progress for the country; it calls for offering national dignity, national and Iranian identity, and international power; it calls upon man to activate the capacities that God has given this land.--All these terms are included in the authority of God's religion. It was Imam (r.a.) who moved us towards this path. This is the exact opposite of the path towards which we were being dragged during the time of taghut [the Pahlavi era].

These goals, towards which the train of the Islamic community moved, thanks to the Revolution, are special goals that are difficult to attain; they take time: they require the passage of time and they require endeavor. However, attaining all these goals is possible under one condition: the condition that the train should keep moving on this special track: the track of the Revolution. Imam Khomeini (r.a.) showed us the way: he showed us the standards and the criteria; he identified the goals for us; and he, himself, began the movement. We have made many achievements, to this day, thanks to movement in the direction of the Revolution; however, there is a long way till we reach those goals. Of course, we can attain them, provided that the train continues to move down the same railway – the same direction that Imam (r.a.) moved the train of the Islamic community.


After Imam’s (r.a.) demise, whenever we acted in a revolutionary manner, we managed to move forward; and whenever we ignored the revolutionary behavior and jihadi movement, we fell behind; and we were frustrated.--This was the reality. I, myself, was an official during those years. If there have been some flaws, this humble person [referring to himself] is partly to blame. Whenever we preserved our revolutionary outlook, whenever we moved in a jihadi manner, and whenever we moved along that special track, we managed to move forward. On the other hand, whenever we showed negligence, we fell behind. We can catch up if we move forward in a revolutionary manner.


This message is being addressed with today’s generation and to all future generations. This message is being addressed with all of us. Officials and the political, cultural and social activists are all the addressees of this statement. The youth, academic, and seminarian personalities, businesspeople, villagers and city dwellers are all the addressees of this statement. Everyone should know that this path can be taken with a revolutionary approach, and only then will progress be definite. Or we can move in a different direction, and then a dreadful fate will befall us. Imam (r.a.) had a well-known statement he shared. He used to say, “[If this happens] It will be a slap in the face to Islam.” If we change the path, the people of Iran will be slapped across the face and so will Islam. There are many necessary things to say in this regard.


Pay attention, I would like to use this opportunity to say to you and to the people of Iran--my dear ones, the Revolution is an outstanding and unique resource for our people and our country. We paid a price to achieve the Revolution. Heavy prices have been paid to achieve it, but the benefits that exist are a hundred times more than the prices that have been paid. This is a lucrative business for the people. Of course, the eight-year war, agitations, and sanctions were the prices that we paid: all these things are the prices that the Revolution paid, but there are profits on this path which are a hundred times more than these prices.


From the beginning, prices, profits, and benefits accompanied one another. We both paid prices and reaped benefits. During the war, our youth went and were martyred, but the people and the youth of the country made great achievements from that costly war. From the beginning, these prices and benefits accompanied one another. Yet, the more we moved forward, the lower the prices and the larger the profits became. Today is the day that we and the people of Iran can earn large profits from the Revolution without paying heavy prices.--Today, this capability exists.


The Revolution has spread its roots. The Islamic Republic’s tree has become stronger, many realities have become clear and many solutions have come into being. Today, circumstances are brighter for the people of Iran. The ground is better prepared, and the path is smoother. There are more prices to be paid, but they are lighter and more preventable than in the past.


There is an important point here: this Revolution did not come into being with a coup. It did not come into being with a military move like some revolutions wherein military officers took a government and replaced it with another one: this was not the case with our Revolution. This Revolution came into being through the people. It came into being with the people's determination, revolutionary power, and faith. And it defended itself, survived, and grew roots with equal power. It was the people who did not show fear. It was the dear people of Iran who showed resistance and embodied this holy ayah: "Those to whom the people said, ‘Surely men have gathered against you, therefore fear them.’ But this increased their faith, and they said, ‘Allah is sufficient for us and most excellent is the Protector’” [The Holy Quran, 3: 173].


We used to be threatened all the time: they [the oppressors] were relentlessly stating that they would attack and impose sanctions on us. Nevertheless, the people did not show fear in the face of threats nor did they become intimidated and crippled by sanctions. They continued the movement in a fearless, courageous, and dignified manner. This [reaction of the people] should be used as an example from now on. Our people: individuals from different social and ethnic backgrounds, our youth, our clergy, our businesspeople, our academia, our researchers, our officials, our executive officials and our representatives in the Majlis should remain revolutionaries and move forward in a revolutionary manner – later on, I will refer to a number of criteria and standards in this regard. Everyone should be revolutionaries so that we can move forward on this path and continue it in a successful manner.


The belief that revolutionaries are only individuals who lived during the time of Imam (r.a.) or stood beside him during the time of revolutionary activities is erroneous. If we define a "revolutionary" person as such, then we, old and rusty men, are the only revolutionaries left. The Revolution belongs to everyone! The youth are revolutionaries, and they can remain revolutionaries with the criteria and standards that I will refer to later on. Today's youth can be revolutionaries that are more steadfast than the likes of our veterans!


During the Sacred Defense Era, we saw some individuals who offered their lives on the path of this Revolution. They joined the front lines and laid down their lives on the path of implementing Imam’s (r.a.) edict: it is they who are one hundred percent, revolutionary individuals. Revolutionaries are those who are prepared to sacrifice themselves; therefore, we should not confine revolutionaries to those individuals who stayed with Imam (r.a.) during the time of revolutionary activities and those who knew him: this should not be the case. The Revolution is like a flowing river. All those who have lived throughout history, with these characteristics, and who make efforts on this path are revolutionaries; although, they might not have seen Imam (r.a.). You, youth, are an example of such individuals.


It is also wrong to think that when we say that such a person is a revolutionary, this means that they are an extremist. Or when we want to refer to revolutionaries, we use the term “extremists.”--This is wrong. Being a revolutionary does not mean being an extremist. These dual words which are the foreigners' prompts and claims made by the enemies of Iran should not have a place in Iran or in our political culture. They divide the people into extremists and conservatives: we do not have such categories as extremism and conservatism: they refer to revolutionaries as extremists, and they refer to non-revolutionaries as conservatives!--This is a foreign dualism. They repeat such things on their radio channels, in their propaganda, and in their speeches, but we should not repeat them: a revolutionary is revolutionary.


It is also wrong to expect all those who are revolutionaries to act in a specific revolutionary manner or to expect them to show a particular degree of revolutionary behavior: this is not what we should expect. As we clergy say, there is room for degrees when it comes to who is a revolutionary. It is possible that a person has better conduct when it comes to revolutionary concepts and activities and that another person does not, but the latter is taking the same path. If we accuse any person who does not have the great and complete performance of being a non-revolutionary and anti-revolutionary, this is a mistake.


It is possible that the value of a person’s movement is a hundred percent and the value of another individuals’ movement is less, but both are taking the same path. The important thing is that their movement should be in line with revolutionary criteria. The important thing is criteria. The important thing is that even a person who does not move forward, in a completely resolute manner, should have revolutionary criteria. If these criteria exist, then that party is a revolutionary one, no matter if it is an individual, a group of individuals, or a government and organization. The main point is that we should know these criterions.


There are specific criteria for being a revolutionary. I would like to mention five criterion during this meeting. Of course, more criteria can be mentioned; but for the moment, I will mention five criteria for being a revolutionary. We should try to have and preserve these criteria wherever we are [whatever we do]. A person might work in art, another might work in an industry, another might work in politics, another might be involved in scientific activities; and, yet another might be involved in economic and commercial activities: it does not make any difference. These criteria can exist in all Iranians.


These are the five criteria which I will expand on later: the first criterion is a commitment to the main principles and values of the Revolution; the second criterion is aiming at the ideals of the Revolution and making great efforts to attain them. We should identify the ideals and lofty goals of the Revolution and then we should make efforts to attain them. The third criterion is the commitment to the independence of the country in all areas – including political, economic, cultural, which is the most important one, and independence of security. The fourth criterion regards showing sensitivity in the face of the enemy and the enemy's plots and plans, refusing to follow him.


The enemy should be identified: his plans should be understood and following him should be avoided. As I said recently, the Holy Quran has referred to this refusal to follow the enemy as a “great jihad.” I have spoken two, three times about this matter [Supreme Leader's speech delivered on May 26, 2016, in meeting with the head and members of the Assembly of Experts and Supreme Leader's speech delivered on May 23, 2016, at Imam Hussein's (a.s.) University]. The fifth criterion is religious and political piety which is very important. If these five criteria exist within someone, then they are definitely a revolutionary. Of course, as I said before, there are different degrees of revolutionary behavior. I will provide a short explanation for each of these five criteria.


As I said, the first criterion is a commitment to the basic and fundamental values of Islam. Last year, in the same meeting, I spoke about Imam's (r.a.) principles. These are our fundamental principles: the first principle is the commitment to original Islam which is opposed to American Islam. Original Islam is against American Islam. American Islam has two branches: one is reactionary Islam and another is secular Islam. Arrogance and materialistic powers have supported and continue to support both of these branches. Sometimes, they create them, sometimes they guide them and sometimes they help them.


Original Islam is against these two branches. Original Islam is the kind of Islam that is comprehensive: it includes everything ranging from one’s individual life to the formation of an Islamic government. Original Islam is the kind of Islam that determines how you and I should behave in the family, how we should behave in society, and how our behavior should be towards the Islamic government and towards the formation of the Islamic government: this is original Islam. These are a set of the principles to which we should be committed to


Another principle is that the people have a pivotal role. When we accompany this pivotal role of the people of Islam, the combination will be the Islamic Republic. The Islamic Republic means that the people are the pivoting point; the goals belong to the people; interests are people's property and everything is in the hands of the people. Populism means the people's votes, demands, movements, actions, presence and dignity in the Islamic Republic. This [having a pivotal role] is one of those principles which we should believe in in the real sense of the word.


One of the fundamental principles and values is a belief in progress, change, perfection, and interaction with the surrounding environment, of course, by avoiding the deviations and mistakes that might exist on this path. One of the principles is change and perfection. Our fiqh, our social knowledge, our humanities, our politics and our different methods should improve on a daily basis. However, these components should be handled by skilled individuals, by experts, by those who are good at thinking and by those who have the qualifications to introduce new methods. Half-educated and incompetent individuals and those who make extravagant claims and cannot accomplish anything. This topic should receive attention. All these issues are on a path that can deviate to the left or to the right; therefore, we should take the middle of the path.


Supporting underprivileged classes of the people is also important: one of the main principles and values of the Islamic Republic is supporting underprivileged classes. Another important role in supporting the oppressed--wherever they are in the world. These are the main values of the Revolution and they cannot be sidelined. If someone, some people, and some orientation are indifferent to underprivileged classes and to the oppressed people, among the world, their missing criterions. Well, if this commitment to fundamental values – this was the first criterion – exists, the movement will be a continuous and straight movement, one that will not change in the whirlwind of events. However, if this commitment does not exist, the opposite – which is excessive pragmatism – will occur. This means taking a different direction every day. It means that every event can drag us this way and that:


 “The temptations of this or that and my own whims


Drag me to different directions like a blade of straw.”


This is pragmatism, which means being inclined towards different sides on a daily basis. This contradicts the commitment that I spoke about. In the Holy Quran, this commitment to values has been referred to as ‘steadfastness’: “Therefore be steadfast as you are commanded - you and those who with you turn unto Allah” [The Holy Quran, 11: 112]. This is a Quranic ayah from the holy Surah ‘Hud’. Another example is: “As for those who say, ‘Our Lord is Allah’, then stand straight and steadfast, the angels descend upon them, saying, ‘Fear not, nor be grieved, and receive good news of the garden which you were promised’” [The Holy Quran, 41: 30]. In the Holy Quran, this commitment to these principles and values is referred to as ‘steadfastness.’


The second criterion is making great efforts to attain our ideals and refusing to abandon these ideas and lofty goals. The opposite of this is laziness, obscurantism, and hopelessness. Some people try to discourage society and our youth by saying, "It is of no use,” “It cannot be done,” “We will not reach there,” and “How can we do so with all this opposition and enmity?" This is the opposite of the second criterion. The second criterion is that we never change our attitude about attaining lofty goals and ideas, and we do not give up in the face of pressures. Of course, when you are taking a path on which there are enmities, they create obstacles for you, but this should not prevent you from moving forward and from continuing the path. We should not give in to pressures, and we should not be satisfied with the status quo because if we are satisfied, with the status quo, the result will be backwardness.


I have repeated many times that the youth should keep moving towards progress and positive change. If we become satisfied with what we already have – for example, imagine that we have made certain achievements in a scientific area which are accepted by the entire world: the whole world agrees that we have made progress in that area – we will remain backward, and we will move further backward. The path to progress is endless. We should keep moving until we reach lofty ideals. As I said, the third criterion is a commitment to independence. Independence is very important; it includes domestic, regional, global and international independence. We should preserve the independence of the country and the system in all these areas.


This means that we should not be deceived in the area of politics. An enemy whose goal is to make governments and nations follow him tries different methods. It is not the case that he always speaks in a threatening tone. Sometimes, he flatters you and sometimes he writes a letter saying that we should go and cooperate with the Americans so that together we can “resolve global matters.” He speaks to you in this manner [a manner of manipulation]. You might be tempted to go and cooperate with a superpower so that you can resolve an international matter.


This is how they speak in the discourse of formal and diplomatic correspondence, but this is not the truth of the matter. The truth of the matter is that he has a plan in mind. He says that you should go and play on the pitch that he has drawn up, and it is he [the enemy] who says how you should play. He says that you should carry out a certain task, therefore the ultimate goal for which a plan has been formulated becomes a reality. This is the reason why we did not agree to join the so-called ‘American coalition on regional issues’ – on Syrian and quasi-Syrian issues – despite the fact that they had repeatedly asked us to do so. They have a plan, and they have portrayed certain goals which they hope to attain.


Unquestionably, they are willing to benefit from the power, energy, and influence of every country including the Islamic Republic. If the Islamic Republic is deceived and enters their ballpark, this means that it has filled in their work table; it means that it has completed their plan: this is against independence. Ostensibly, this is not like a situation when a government or a person comes and rules over the country to the point that we say the independence of the country is gone. However, this approach is against political independence.


Economic independence is important, but first, I would like to speak about cultural independence. In my opinion, cultural independence is the most important kind of independence. Cultural independence lies in choosing an Islamic-Iranian lifestyle. Two, three years ago, I spoke at length about lifestyle [Supreme Leader's speech delivered on October 14, 2012, in meeting with the youth of North Khorasan province]. Lifestyle includes architecture, civil life, human environment, social relationships and different other matters. Imitating the west and foreigners on the issue of lifestyle is the exact opposite of cultural independence. Today, global imperialism is working on this matter.


The issue of engineering information and the new means of mass communication that have entered the arena are all tools for dominating the culture of a country. I am not saying that we should throw these tools out of our lives.--This is not what I am saying. These are tools that might be beneficial, but the enemy’s domination over these tools should be eliminated. For example, in order to have radio and television show, you cannot give your radio and television networks to the enemy. The same is true of the internet, of cyberspace and of information services and tools. These things cannot be in the hands of the enemy. Yet, today they are in his [the enemy’s] hands. Today, they [media networks] are tools and instruments for cultural infiltration. Today, they are the enemy’s tools for cultural domination. And to say it briefly, economic independence is the refusal to be digested into the stomach of the global economy. Notice that they – the Americans – said, after the nuclear negotiations, that the nuclear deal should cause Iran's economy to merge with the global economy.


Merge? What does merging mean? What is the global economy? Is the global economy a fair, reasonable, and rational system? Not at all. An economy whose plan has been formulated by the global community and whose various branches are spread throughout the world is a plan and system that has been devised mainly by Zionists, capitalists, and some non-Zionists with the purpose of usurping the economic resources of the entire world. This is the order and system of the global community and the global economy.


If a country merges its economy with the global economy, this is not a source of pride; rather, it is a loss and a defeat! During the time of sanctions, too, they had an economic goal. When sanctions were imposed on us, the Americans stated that the purpose of sanctions is to cripple the economy of Iran. Now that the nuclear negotiations have been conducted, certain results have been produced. Here, too, they pursue an economic goal. One of their goals is to target our economy. They want to swallow Iran’s economy through the stomach of the international and global economy headed by America.


Economic independence is achieved only through an Economy of Resistance. We named this year, "The Year of the Economy of Resistance, Action, and Implementation.” Fortunately, the honorable administration has begun action and implementation. According to the report that they have delivered to me the good tasks have been carried out. If it continues with the same strength and methods, and if it moves forward with the same seriousness, the people will, undoubtedly, witness those results: this is the economy of resistance. All great economic decisions should be defined on the basis of the economy of resistance.


Imagine that we sign a financial or industrial contract with such and such a country. It should become clear where in the economy of resistance this contract is situated. If we think that the economic improvement of the country is achieved only through foreign investment this is a mistake. Of course, foreign investment is a good thing, but it fills in only one of the blanks on the table. What is more important than foreign investment is activating domestic capacities. We have many dormant capacities that should be activated: this is more important. Of course, foreign investment is necessary to exist alongside, but if we make everything dependent on foreign investment, this is also a mistake.


Sometimes, it is said that they bring new technologies with them. Very well, this is alright. We agree with bringing in new technologies, of course, if they really do so! However, even if they do not bring them, as I have said before, can our youth – who have made achievements in the area of nanotechnology, in the nuclear area, and in the area of building complicated technologies, and who have helped Iran to be among the first of 5-10 countries in the world in many areas – not do something to make our oil wells produce more oil? Can they not improve our oil refineries? Or can they not improve the other areas which need to be improved and in which we need foreign technology? Certainly, if this technology is transferred during our transactions with foreigners, this is alright with us, and we do not have any objections.


Notice that, today, meticulous analysts who work on economic and political matters of the world bet on our country’s economy of resistance--the issue is of such great importance and sensitivity. They argue and bet on whether the economy of resistance, that Iran has brought up, will or will not produce results! It is of such tremendous importance. Therefore, this defines our independence: this was the third criterion that we discussed.


The fourth criterion is diligence in the face of the enemy. We should know the enemy, and we should be sensitive in the face of the enemy's moves. Those who were on the front lines during the Sacred Defense Era know that there were some individuals within our bases who followed – with the help of their agents -- every small move made by the enemy; then, they would focus on it. Imagine that the enemy has made a particular move. They would ask, "What is his goal?’ and “Why did he do it?" They used to find a reason. They were diligent towards the enemy's moves. We should know the enemy and identify his plans. We should be diligent about his plots, his words, and his statements. And we should find an antidote for the poison that he will probably use, and we should be ready to foil his move: this is sensitivity in the face of the enemy.


Well, what is the opposite of this sensitivity? One is that some people deny the existence of the enemy. When we speak about an enemy, such individuals say, “You are suffering from an illusion, an illusion of conspiracy.” In my opinion, bringing up this illusion of conspiracy is a conspiracy in itself. In order to decrease sensitivities, they say, “Who is the enemy?” or “Which enmity?” They deny the most obvious things. What we are saying is that America is the enemy of the Revolution. It is in the nature of global imperialism to show enmity towards a system such as the Islamic Republic. Their interests are 180 degrees different from each other. Global imperialism is about treachery, waging wars, creating and organizing terrorist groups, suppressing freedom--seeking groups and exerting pressure over the oppressed–such as the oppressed people of Palestine and countries like Palestine.--This is in the nature of global imperialism.


Take note, it is a hundred years now that America and England have been pressuring the people of Palestine. They have been doing so before the formation of the Zionist regime--in the year 1948--and after that--till this day. Well, this is how global imperialism moves. Islam cannot remain silent on this matter. The Islamic government cannot see this and be indifferent. Global imperialism is directly helping those who bomb the people of Yemen. America is openly and directly helping with the bombardment of Yemen. Which areas do they bomb? Do they bomb the front lines? No, they bomb hospitals, markets, schools, and public squares. America is helping them. Well, the Islamic Republic cannot remain indifferent [towards these issues].


These two systems are battling one another; they are opposed to one another by nature. How can this enmity be denied? America launched the coup d’état of the 28th of Mordad and toppled the national government. America has been displaying enmity towards us from the beginning of the Revolution until today. During the time of taghut [Pahlavi era], America established SAVAK which tortured the people and revolutionary fighters of Iran. In the eight-year war, America did its best to help our enemy. America struck down one of our passenger planes. America struck our oil platforms. America imposed sanctions on us. Is this not enmity?


If any individual and orientation that works for Islam or in the name of Islam trusts America, they have made a grave mistake which they will be slapped in the face for, as they were slapped in the past. In recent years, Islamic orientations trusted and established a friendship with the Americans because of their interests, because of "political wisdom" – they refer to this as "political wisdom" – and because of "tactical reasons.” They claimed it was necessary for "tactical moves.” Consequently, they were punished and felt that slap across their face; and, in the present time, they are enduring disasters that originated from that mistake.


Of course, we have many small and big enemies. We have small and cruel enemies as well, but the main enmity comes from America and from England. England is truly wicked! England has shown enmity towards us in the past – in the early Pahlavi era, in the revolutionary era, and after the victory of the Revolution -- and in the present time. England has always shown enmity towards us. Now, too, the propaganda apparatus of the English government has published some so-called documents against Imam (r.a.) on the occasion of his demise anniversary. It publishes a document against our magnanimous, pure, and pristine Imam (r.a.)! From where did they bring the document? They found it among American documents. Well, does America – that brought down a passenger plane with 300 Iranian lives on board-- have any scruples about faking documents? The enmity of Britain is carried out like so.


Another main portion of enmity comes from the vile and cancerous Zionist regime--these are our leading enemies. We must undertint this enemy, and we should show diligence in the face of his plots. Even if they give us an economic prescription, we should be cautious when taking it. It is comparable to when an enemy gives you a pill and advises you to take it for some disease; you exercise caution because it is possible that the pill is toxic. The political and economic prescriptions of the enemy should receive careful attention. Vigilance in the face of the enemy should be practiced like this. Naturally, when this vigilance exists, we will not follow him. As I said before, refusal to follow the enemy is a great jihad.--This is the fourth criterion.


The fifth and last criterion is religious and political piety--which is different from individual piety. Of course, individual piety is necessary as well. One kind of piety is individual piety, in which we avoid sins and we preserve ourselves: “Save yourselves and your families from a fire whose fuel is men and stones” [The Holy Quran, 66: 6]. We should drift away from the fire of divine hell and divine rage: This is individual piety.


Social piety – the kind of Islamic piety that is related to society – means that we should make efforts towards the path of achieving that which Islam expects from us: all those ideas which we refer to as our Islamic ideals. The issue is not just about an intelligent calculation. When we said that we should be committed to ideals, that we should pursue social justice, that we should be supporting underprivileged classes and the oppressed, that we should confront the oppressor and arrogant powers, and that we should not give in to them, these are all Islamic demands. Islam wants us to achieve these demands. It is not the case that this is just an intelligent and human calculation; rather, it is a religious obligation. Anyone who separates these things from Islam has failed to understand Islam! Without a doubt, anyone who does something to make the ideological and practical aspects of Islam drift away from people’s social and political environment has failed to know Islam.


The Holy Quran says to us, “Serve Allah and eschew taghut.” [The Holy Quran, 16: 36] Serving God – that is to say, surrendering oneself to God’s religion – and avoiding taghut are the two things that God demands of us. There is another ayah which states: “Those who believe fight in the cause of Allah, and those who reject faith fight in the cause of taghut. So fight you against the friends of Satan, feeble indeed is the cunning of Satan” [The Holy Quran, 4: 76].--These are the orders of the Holy Quran.


When we call on ourselves, our people, our youth, and our officials to have a sense of responsibility towards these things, this is not only a rational and political word of advice, rather it is a religious demand. If we observe it, this is religious piety. Political piety is included in this too. If this religious piety is observed, political piety will accompany it as well. Political piety means that we should avoid the slippery ground which the enemy can take advantage of.


I would like to offer some words of advice at the end of my statements. In the roadmap that we mentioned, Imam Khomeini (r.a.) is a role model. He is a role model: he is really a complete role model. Imam (r.a.) is at the highest level of all the mentioned criteria. We were associated with Imam (r.a.) for many years and in different ways. We associated with him when he was teaching in Qom, when he was in exile in Najaf, and when he was at the top of the government and at the peak of political and international credibility. We saw him up close during all these states. You should pay attention to Imam’s (r.a.) statements and behavior. Our dear youth should read and establish a close relationship with his sahifa [Collection of Speeches and Letters]. You should read his testament, and you should get close to and contemplate on it.--This is the first word of advice.


The second word of advice is that we gained a new experience during the nuclear negotiations. We should not forget about this experience. This experience is that if we compromise with America, he will not stop playing his destructive role. We experienced this during the nuclear negotiations. We held meetings with the 5+1 committee, and we even negotiated with the Americans separately on the nuclear matter. Our brothers and our diligent officials reached some agreements and results. The other side – America – made some commitments. The Islamic Republic fulfilled its commitments, but that untrustworthy, unreliable, and dishonest side is going back on their promises! The U.S. has continued to break their promises until today! Very well, then, this is an experience.


Of course, many people knew this even prior to that experience, but those who did not know should know it now! When you are discussing and arguing with America over any other matter, if you compromise and give in, he will preserve his destructive role. This is the outcome of all issues – on the issue of human rights, missiles, terrorism, Lebanon, and Palestine. Whenever you compromise and abandon your principles and your beliefs – of course, this is impossible – you should know that he will not get along with you. At first, he enters the arena with warm words and with a smile on his face, but when it is action time, he goes back on his promises, and he will not fulfill the commitments that he has made. This has become an experience for the people of Iran. You should attach great significance to this experience. This is the second word of advice. [Audience chant slogans demanding administration show insight].


Pay attention to the third word of advice. If you do, you might reconsider some of these slogans. The third word of advice is that you should not shatter the unity between the administration and the people. You might like an administration and dislike another. Another person, too, might dislike the one that you like and like the one that you dislike. This is possible, and it is alright. Electoral competitions, differences of opinion, and even criticism are good in their own right, but the administration and the people should stand together. If an incident occurs that is a threat to the country, the administration and the people should stand together, shoulder-to-shoulder. You should not provoke hostility and grudges, rather you should preserve the unity between the administration and the people. These are some words of advice to all administrations. This has been my advice in all the administrations that have appeared after Imam’s (r.a.) demise, during which time I had certain responsibilities.


Despite the fact that administrations have different policies and orientations, the people should stay with the administration, and they should preserve unity. This is not in conflict with making criticisms, speaking, and demanding. These things are alright. Electoral competitions are necessary in their own right. The three branches of government – the administration, the Majlis, and the judiciary branch--should be united as well. Similarly, this does not contradict the power of the Majlis to carry out its duties towards the administration and the duties that have been specified in the Constitution. It asks, demands, wants, legislates, impeaches and the like; however, the three branches should stay with one another. They should stand under the same umbrella when it comes to the fundamental matters of the country. Everyone should do so.


The same is true of the Armed Forces and the masses of the people. So, my third word of advice is that you should not allow personal and partisan feelings or feelings in general to overcome reason. Reason dictates that when the enemy takes a look from afar, he should feel that we are united. He should have a feeling of unanimity about our country. If statements are made that lead to dualism, hostility, and creation of two poles among the people or inside the government, this is to the disadvantage of the country.


The fourth word of advice is that confronting America is confronting an enemy. There is a front whose center is America, but it extends to different places throughout the world. It might even enter our country as well. Therefore, you should not show negligence. Being careful about the hostile moves of America means that you should be careful about this front in its entirety. You should know that enmity does not only come from the security apparatus of America. Sometimes, this security apparatus benefits from some agents who show themselves in the form of regional governments or in other forms.


The fifth word of advice is that the distance between us and the enemy should be taken into account, and it should be highlighted. You should not allow the distance that exists between us and the enemy - who shows enmity towards the Revolution, the Islamic Republic, and Imam (r.a.) -- to be narrowed. Some orientations inside our country ignored this point. They did not preserve the border between themselves and the enemy. As a result, their borderline faded and disappeared just like the borderlines of the country. If borderlines do not exist, someone might come here from the other side, and someone from among us might go to the other side by mistake. You should preserve borderlines.


The sixth and the last word of advice is that you should trust and have confidence: “If you help the cause of Allah, He will help you,” [The Holy Quran, 47: 7]. Dear youth and dear people, you should know that by the ignominy of the enemy, you will be victorious!


Dear God, associate our dear Imam (r.a.) with his saints. Dear God, associate our dear martyrs with the martyrs of the early Islamic era. Dear God, guide, approve of and protect the servants of this country wherever they are and in whichever ways they appear.


Dear God, make the holy heart of the Imam of the Age (a.s.) satisfied and pleased with us. Allow us to benefit from the prayers of that great Imam (r.a.). Dear God, allow our words and actions to serve You and Your cause and accept them with Your generosity.


Dear God, by the blessedness of Muhammad (s.w.a.) and his household, let us live and die on this path.



Greetings be upon you and Allah’s mercy and blessings




  • 2016-06-09 18:00
    The content of this speech is highly informative, but unfortunately its translation into English is grammatically incorrect and has not done justice to convey the intended message.