Statements of His Eminence on the Birth Anniversary of Imam Ali (peace be upon him)

In the Name of God, the Most Gracious, the Most Merciful

First, I extend my congratulations on the blessed and auspicious birth of the Master of the Pious to the entire Islamic nation, indeed to all the free people of the world, especially to the noble nation of Iran and the Shia of that great figure in every corner of the world, and to you, brothers and sisters.

In the life of the Commander of the Faithful (peace be upon him), if the spiritual matters and characteristics that define his spiritual personality are considered—as is the case with the personality of the Holy Prophet and each of the Infallibles (peace be upon them)—then the human mind, with its materialistic mindset, will not be able to conceive the position of that great figure. We only make a distant reference to the spiritual, celestial, and luminous personality of that great figure. Of course, that knowledge is also necessary. It cannot be that, under the pretext that we cannot know the personality of these great figures, we do not speak about them, do not research them, and speakers do not speak; no. That is a noble part of the entire creation. Hence, in the narrations, there are words and indications about this aspect and this dimension or this part of the personality of the Imams (peace be upon them) that are eloquent for the people of luminosity and the people of heart. However, we and people like me do not have the eloquence in thought and vision to gaze upon that attraction and brilliance. The other part of the personality of the Commander of the Faithful (peace be upon him) consists of virtues and distinctions that arise from this material life or the manifestation of his material life, such as knowledge, piety, worship, courage, compassion and mercy towards the weak, and his justice in governance and similar characteristics. Or matters that, in relation to such characteristics, may be considered secondary, such as eloquence and rhetoric, prose and poetry, and the like. Anyone with thought, provided they reflect on this part and this dimension, will have many doors opened to them.

We Muslims, especially the followers of the Commander of the Faithful (peace be upon him), that is, the Shia, must truly consider ourselves obligated to pay attention to this part of the life of the Commander of the Faithful (peace be upon him) and our attention must be accompanied by depth and reflection. We should not suffice with the point that such a personality existed in history and had these distinctions and that we are connected to him in meaning, heart, or faith. Books have been written about that noble figure; many have been written. Shia, Sunni, even non-Muslims have written books and spoken about the Commander of the Faithful (peace be upon him).

How much material is prevalent in our languages about that noble figure that we must think about! We cannot pass over these superficially. This is a duty. As I look at the entirety of the life of this great figure, I observe that for our current situation as Muslims in the Islamic Republic—for us, the Iranian nation, who have always considered ourselves under the banner of Ali ibn Abi Talib (peace be upon him) and, God willing, this country and this nation will always live under the banner of the Commander of the Faithful (peace be upon him)—especially for us Shia, whether from Iran or outside Iran, and for the officials who are engaged in effort and struggle and service in this country, two points from the life of the Commander of the Faithful (peace be upon him) should be more focused on in this period of our national life and in this era. Of course, these two points are truly two chapters of the many chapters of the life of the Commander of the Faithful (peace be upon him) and truly two pages of a thick book. But these two pages themselves are important.

One of these two pages is the page of justice; justice and fairness. One of the beautiful aspects of the personality of the Commander of the Faithful (peace be upon him) is justice. We, the Iranian nation—all the Shia and especially us officials—must think more about the justice of the Commander of the Faithful (peace be upon him). The Commander of the Faithful (peace be upon him) has spoken extensively about justice in Nahj al-Balagha. The issue of justice is so prominent in his life and statements that it can be said that the entire government of the Commander of the Faithful (peace be upon him) was influenced by it. Does this point not have a special meaning for us? Is it enough to simply say that one of the characteristics of this great figure is his justice? This is a point that we must deeply reflect on. The second point is asceticism. Asceticism means indifference to the world. Indifference to the world does not mean indifference to worldly effort. Who was more industrious in the world than the Commander of the Faithful (peace be upon him)? Who used his arm, foot, brain, body, soul, wealth, and all his forces more than the Commander of the Faithful (peace be upon him) to build a good world? Let us not be mistaken! Indifference to the world does not mean turning away from effort, construction, struggle, and building the world in the desired form. Those efforts must be made. Someone who is indifferent to the world is an ascetic; meaning he makes all those efforts, struggles, fights, even risks himself in the fields of struggle, goes to the brink of life, his arm, his foot, his brain, his body, his soul, and his wealth—if he has it—are used in the way of building a good world; however, when it comes to personal gain from the treasury of the world, he takes little. This is the meaning of asceticism. When it comes to his personal life and when his personal life is discussed, he reduces his share of material pleasures. This reduction is not because he wants to suppress material instincts; no. He uses the pleasures and beauties of life in the usual way that is natural for humans; but not with greed and not like a greedy person. For example, two people sit at a table. One wants to satisfy his hunger and get up. So he eats whatever is at hand. Whether it is bread or stew, it does not matter. The purpose is to satisfy hunger because satisfying hunger is necessary. But the second person's goal is not just to satisfy hunger. Not that he does not want to satisfy hunger. He wants to satisfy hunger; but he also desires variety and enjoyment. He reaches across the table, reaches in front of others, and pulls the food dishes in front of himself to use all kinds of food in the best quality and more than anyone else. This is what is condemned. However, taking little from the world and, in contrast, making a lot of effort is the second point in the life of the Commander of the Faithful (peace be upon him). He himself was an ascetic. He taught and commanded others to be ascetic, and he was the most ascetic of all. These are the two points we must pay attention to: the justice of Ali and the asceticism of Ali.

In the Islamic Republic, justice is not a personal message; rather, it is a social system. It is not that everyone should only act justly in their environment. This is not enough. Justice means that society must be established on equity. "So that mankind may uphold justice." (Quran 57:25) Law, just; implementation, just; supervision, just; judgment, just; distribution, just. This is a characteristic that is considered a value for the Islamic Republic. If we reach the advanced countries of the world in terms of material and construction, it is not enough. Today, those whose heads are in material accounts and calculations and the like, when it is discussed, they say: We want to make ourselves like such and such a country. Of course, everyone has their own taste and opinion. If we make Iran like materially prosperous countries, but there is no news of justice, this has no value. The message of Islam is the establishment of justice. The Islamic uprising in Iran was for the establishment of justice. The prophets came for the establishment of justice and equity. Humanity, which is eagerly awaiting the Imam of the Age (may God hasten his reappearance) and wants the promised Mahdi to come and is waiting for that noble figure, is because he will come to fill the world with justice and fairness. This is the message that the Islamic Revolution has for the world and is itself committed and responsible for it. The main issue is that if we have little, but act justly, it is far preferable to having much and acting unjustly.

The goal is not to have much. The goal is justice. There are many countries in the world that are very wealthy. Look at the capitalist countries of the world! Look at some countries where the great divine resources are under their soil and their rulers extract them and sell them recklessly and spend the money! They are wealthy. Capitalist countries, according to what is common among economists, when they calculate and observe the per capita of a country, they themselves have ten times the per capita of average countries. What does this mean? Does it mean that all the people of those countries benefit from this per capita? Absolutely not! If you see the manifestations of wealth in some capitalist countries, including huge factories, skyscrapers, and towering buildings; if you observe great wealth and legendary money, does it mean that there is justice in these countries? Well, it is clear that there is no news of justice! In these very countries, there are people who suffer greatly from hunger, lack of medicine, and lack of housing, and some die in those countries due to these shortages and hardships.

We do not want this! The revolution is not for this! The revolution is for justice to be established. Of course, let me tell you that if there is justice in a society, meaning the law is just; judgment is just; implementation is just; and the view towards the individuals of the nation is a just view, social effort and constructive economic action will also be better in that society, and wealth will also come more to that society. But the main issue is justice, and we are pursuing justice. I state this explicitly that in the Islamic Republic, policies are based on justice. This has been the case since the beginning of the revolution and will always be the case. The goal of the Islamic Republic is to ensure justice in society. Let no one appear in the corners of the country and imagine that our goal is to increase the volume of material wealth! That is, some people benefit from various ways of producing wealth; others live however they can! We are also pleased that we have increased the average per capita of the country from such an amount to double, or we have increased the total production of the country from such an amount to such an amount. It is never like this! Of course, these indicators can sometimes indicate movement towards justice; but it is not always like this.

Our goal is the establishment of justice in society. This is what we want. All actions gain value for the establishment of justice. In an unequal society, even if wealth increases, it benefits one class and one group of people. But in a society where equality and justice prevail, it benefits everyone. Of course, justice does not always mean "equality." Do not be mistaken. Justice means putting everything in its place. This is the meaning of justice. Justice is not the meaning that exists in the minds of some simple-minded and shallow people. Perhaps now they also think that the whole society should have equal shares. No! One works more, one has more talent, one has more value for the progress of the country. Justice means acting according to the right and giving the right of everything and everyone to them. This is the meaning of justice and it is necessary for society. The goal is for justice to prevail. Then, if society becomes wealthy, this wealth will be distributed correctly. The purpose of the Islamic movement is this.

Fortunately, the ground is prepared in our country. The laws of Islam are at our disposal and they lead us towards justice. The legislator, which is the Islamic Consultative Assembly, thanks be to God, is composed of people who are compassionate and desirous and lovers of justice for the country and society. The government is composed of elements who are eager to ensure justice in society. The President and the executive manager of this country is someone who has always been a proponent of justice. The judiciary of the country and its elements are the same. These are prominent figures. In such a suitable environment, with this efficient and interested and eager nation and with these faithful and good officials, our movement must be towards justice. This is the main indicator.

The second point is the same point of asceticism and not chasing after personal worldly gains. I must judge my own life and see whether I am chasing after my personal worldly gains or not. Each of us must account for ourselves. When it is spoken among officials and for officials, the application is personal. That is, each of the country's officials must strive and endeavor to reflect the image of the asceticism of the Commander of the Faithful (peace be upon him) in themselves. Of course, the asceticism of Ali (peace be upon him) is neither practicable for us nor even comprehensible. We cannot live like that! But perhaps we can have a ray of that justice and asceticism. Not that we say we cannot. That great figure himself has said it. Not that we cannot. No one can. Even some of the Infallibles (peace be upon them) have expressed their inability to act as the Commander of the Faithful (peace be upon him) did. The discussion is not about that kind of justice. But our color must be the same color; even if it is faint. Our method must be the same method; even if it is diluted. We should not move in the opposite direction. Officials must practically teach this meaning to the people.

Clinging to the world and chasing after the world is a defect for an official in the Islamic Republic and, in the sense that was mentioned, a negative point. The opposite must be the case. Governing and position and office in the Islamic Republic should not be viewed as a prize. In the world, people strive to reach positions. Whatever the position may be, it does not matter. From membership or presidency of a small administrative group and organization to reaching the presidency of a country. They strive for four years, five years, six years to reach governance and in these few years, they want to enjoy to the fullest. Do not think that those who strive in the world to, for example, reach the presidency or attain high positions, intend to serve! They themselves do not claim this. They themselves do not make this claim and believe that now that we have managed to reach this position, we must use its pleasures. The same thing that the Commander of the Faithful (peace be upon him) said to his agent, "Do not be like this and do not consider the world and rule as prey for yourself," (Nahj al-Balagha, Letter 5) they consider it prey. The world is prey for them that when they reach it, they must exploit it with claws and teeth and enjoy it. From its money, from its power, from its influence, from its facilities, from its possibilities, they take maximum advantage and eat and feed their close ones and friends.

This is the norm of the world. But what about in the Islamic Republic? Here, these matters must be regarded as a pure responsibility and duty. It should be regarded as a task; a task that is difficult and the higher it goes, the harder it becomes. It must be viewed as a responsibility and a commitment. Not that when we find facilities, we consider it the best opportunity for preparing personal comfort items, formalities, extravagances, and luxuries, etc. Whether it is parliamentary representation, or a position in high government apparatuses, or high military responsibilities, or high judicial responsibilities, it does not matter. These facilities should not be viewed as prey and a prize and say: "Now that we have reached it, let's exploit it!" Everything must be based on right, based on account, and with a spirit of indifference to the trappings of the world. If this happens, it will make the path and movement easier.

We hope that Almighty God will grant us this favor and, by the blessing of today and the noble and great birth of today, may God bestow His graces and mercies upon the Islamic Republic and upon the founder of this Republic—our great Imam—and upon the martyrs of this path and make all of you subject to the blessings and attentions of the Guardian of the Age (may our souls be sacrificed for him).

Peace be upon you and God's mercy and blessings