Statements of the Supreme Leader of the Islamic Revolution in Meeting with Scholars and Clergy of Hamadan Province

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

I sincerely thank the Almighty God for allowing me to see, thanks be to God, the gathering of scholars, students, and young clerics of Hamadan province in a spiritual atmosphere filled with purity and sincerity; and I am pleased to find myself among you. It is truly necessary to express our gratitude to the esteemed personality of Mr. Mousavi Hamadani, whose efforts over nearly twenty years in Hamadan have been invaluable. We humbly ask the Almighty God to grant him a swift recovery. I was very happy to see him today upon his arrival and to find that, thanks be to God, his condition is better than before; God willing, may his health improve day by day. I must also thank Mr. Mohammadi, who has accepted the responsibility of leading Friday prayers in Hamadan and is diligently engaged in his scholarly efforts. He has also been a source of many scientific and social services in Famenin; God willing, divine success will accompany him here as well. Both the people of Hamadan city and the people of Hamadan province, as well as the venerable and valuable seminary of Hamadan, will benefit from his presence. I also feel it is my duty to thank Mr. Mousavi Isfahani for his sincerity, purity, and the efforts and struggles he has shown during this time in Hamadan.

Indeed, as mentioned, the Almighty God responds to sincerity, selflessness, service, and pure intentions, and I see the future of the Hamadan seminary, which, God willing, will regain the glory and greatness of the era of the late Akhund Mullah Ali Masoumi (may God be pleased with him) and the periods before him, by God's grace.

Let me say a word about the scientific history of Hamadan - in its broadest sense, which includes Hamadan province. Truly, among the various regions of the country, Hamadan is a unique example. The number of scholars, experts, and great figures in various fields and sciences in this province is astonishing. One of the characteristics of this province is that it produces scholars; how many great figures from Hamadan, Malayer, Nahavand, and other cities in this province and region have been sources of scientific and practical services in various parts of the country. In Mashhad, from early childhood, we became acquainted with two well-known scientific figures from Nahavand; one was the late Sheikh Mohammad Nahavandi, the son of Sheikh Abdul Rahim Nahavandi, who was also one of the great scholars of Tehran. The late Sheikh Mohammad Nahavandi was one of the prominent scholars and teachers in Mashhad, where my father studied; he was the author of the Nahavandi Tafsir, which consists of four volumes. He was also a good poet. I had seen him and had gone to his house with my father; he was a very learned, knowledgeable, intellectual, and versatile man. The other was the late Sheikh Ali Akbar Nahavandi, who was considered the foremost religious figure among the general public in Mashhad; even now, the Nahavandi prayer hall in the Goharshad Mosque bears his name. This was our first acquaintance with this region from a scientific perspective. Gradually, we became familiar with the names of the great scholars of this area; the great jurists and scholars who have been nurtured in this region; the late Akhund Mullah Ali Nahavandi, the author of 'Tashrih al-Usul', the late Akhund Mullah Hossein Quli, who, in addition to his mystical and spiritual status, was also a great jurist; he was a student of Sheikh and Mirza Shirazi; the late Sheikh Mohammad Bahari, the late Hajj Agha Reza Hamadani, and other prominent scientific figures close to our time. Perhaps before them, there was the late Akhund Mullah Hossein Hamadani, the founder of this very Akhund school in Hamadan, which was later rebuilt and revived by the late Akhund Mullah Ali (may God be pleased with him). Therefore, Hamadan is full of scientific figures. In Qom, where we were, we knew the scholars from Hamadan. Mr. Saberi Hamadani, who is present here, was among the scholars when we first arrived in Qom. Today, thanks be to God, among the religious authorities, we have Mr. Nouri Hamadani in Qom, along with other scholars from Hamadan. Thus, this region is blessed in terms of science. These are not coincidental; certainly, the climatic, geographical, and historical characteristics have influenced this scientific nurturing. This well-known Hamadani figure - whom the late Avicenna mentions in both 'Al-Shifa' and his correspondence with the scholars of Baghdad - was someone in Hamadan a thousand years ago, whom Avicenna testifies about, saying he was proficient in various fields. In 'Al-Shifa', he states: 'Kabeer al-sinn, ghazir al-mahasin.' Ghazir al-mahasin means he had many virtues. Some think ghazir al-mahasin means he had a lot of facial hair! They did not say ghazir al-lahiyah; they said ghazir al-mahasin. Of course, he has a general natural theory that has not been accepted; however, this personality is very important. A thousand years ago, Avicenna - who is unique in his era and ages, not just unique in his own time - testifies about this man, saying he has many virtues, and later in those writings, he states that this man was proficient in various sciences; which, after his statement, it becomes clear he was proficient in philosophy, logic, and geometry. These are significant and great matters. Now, the narrators and great figures who were from Hamadan are preserved in their own right; these experts in various fields and those whose minds and intellects have been enriched with knowledge, when we account for them, we see one after another, in literature and various fields, they have excelled. Rashid al-Din Fazlullah Hamadani - the owner of Rabi' Rashidi in Tabriz and the author of 'Majmal al-Tawarih' - is a scientific figure; from his work in Rabi' Rashidi, it can be understood that he was a scholarly man. You see, this man built a university in Tabriz seven hundred years ago that had six thousand students, and they studied various fields. Fifty or a hundred physicians were gathered in Rabi' Rashidi, teaching medicine. This lineage of scientific heritage of the Hamadan seminary should be remembered; these should not be forgotten; this lineage of scientific heritage is very important. You, the scholars and young students studying in the Hamadan seminary, whether you are studying Kifayah, or Makatib, or attending advanced classes and studying Asfar, should be aware that you are the continuation of that scientific lineage. I had not personally visited the late Akhund Mullah Ali; however, his scientific reputation had reached us in Qom and Mashhad; we knew he was a great personality and scientifically among the distinguished students of the late Hajj Sheikh. Likewise, the late Sheikh Mohammad Thabati and others, who were among the great scholars and personalities of Hamadan. Do not forget and do not lose this ancient scientific heritage of Hamadan; this is something very significant. You are their successors. The luminous and refreshing spring of knowledge has flowed in these lands and has reached everywhere. Najaf has benefited from these great figures, Qom has benefited, Mashhad has benefited, and Tehran has benefited.

Hajj Agha Reza Hamadani, the preacher, delivered a sermon in the presence of Mirza Shirazi, which later became a book; 'Hadiyat al-Namla ila Ra'is al-Millah'. This is a sermon of Hajj Agha Reza Hamadani, the preacher; apart from Hajj Agha Reza Hamadani, the jurist who authored 'Misbah al-Faqih'. I have 'Hadiyat al-Namla' and have read it; it is a refutation of the Sheikhis. This book is precise, deep, and well-founded. Of course, the late Hajj Agha Reza, the preacher, was also a jurist, but he was eloquent and skilled in delivering sermons, and he delivered a sermon in the presence of Mirza Shirazi, who praised him. He said, 'Write this sermon down,' and he did; later it was published under the title 'Hadiyat al-Namla ila Ra'is al-Millah'. Of course, I have the old edition - the editions from forty or fifty years ago - I do not know if it has been published recently or not. This book has reached Najaf.

The late Akhund Mullah Hossein Quli Hamadani was someone from whom the pure and genuine path of mystical ethics has emerged. The late Agha Seyyed Ali Shushtari, who was the teacher of Mirza and many great figures, and himself a great jurist, managed to train one person, and that was Akhund Mullah Hossein Quli Hamadani, who initiated this lineage. The late Agha Sheikh Mohammad Bahari, the late Agha Seyyed Ahmad Karbalaei, the late Agha Mirza Javad Tabatabai - the father of the late Agha Mirza Ali Qazi - and other great figures, each made significant efforts in this field.

Several years ago, during the presidency, I came here; the late Agha Najafi was also alive; he was among the prominent figures. You have many scientific personalities, from whom both Hamadan and the entire country and the seminary of Najaf have benefited from this healthy seed and this fruitful and flourishing field. You who wish to study in the Hamadan seminary are the continuation of that lineage. Appreciate yourselves, appreciate this seminary, and day by day engage with this seminary, strengthen it, and deepen it.

My dear ones! Study well and deeply; I say this to the youth. Everything necessary for a cleric in various aspects depends on this scientific foundation. During the struggles in Mashhad, I used to teach - I taught levels; I taught Makatib and Kifayah - and I was also involved in the struggles. The students who associated with me were very much involved in the issues of struggle. Presence in political and social arenas had caused some of them to doubt what benefit there was in studying these lessons and focusing on the texts; they thought they should engage in political work. They were also connected with me in that political arena and learned things from me. When I became aware of this doubt, I told them that whatever you want to do, without a foundation, it is futile; you must have a foundation to be able to make an impact. And I tell you: dear brothers! Strengthen your scientific foundation.

The second point: today our clergy faces two kinds of challenges. Perhaps in some historical periods, it has been the same; however, in most historical periods, the clergy faced one challenge; today, there is this challenge, and another challenge exists. The main challenge of the clergy - which in various periods, our seminaries and scholars have faced - has been the explanation and teaching of religion in the broadest sense; teaching the jurisprudence of God, the jurisprudence of religion. Jurisprudence is not just branches; the greater jurisprudence is monotheism and knowledge; these are things that must be acquired and understood through deep contemplation of rational issues and refined through self-purification. They wanted to learn religion and teach it to their audiences. Teaching religion has dimensions; one of the dimensions is to cultivate the thought and intellect of the people - which 'wa yathiru lahum dafa'in al-'uqool' - another dimension is to dispel doubts. Doubts have always existed, but the types of doubts have varied. In different periods, observe our great scholars; one of their responsibilities was to confront doubts. Confrontation can be either preventive or remedial. Prevention is better than treatment. The fact that they taught rhetoric, philosophy, and a personality like Allameh Hilli - who is a highly esteemed jurist - has books in both rhetoric and philosophy, was because they wanted to prevent doubts from entering the minds of their audiences. Their audience - whether an ordinary person, a student, or an enlightened and educated individual - would not be left in confusion when a doubt arose in their mind or someone introduced a doubt to them. Another task was to remedy doubts; if a doubt arose, they would hold discussions and answer questions and write books to dispel doubts. For this purpose, they would study jurisprudence, philosophy, rhetoric, interpretation, and preliminary sciences; they would become informed about history and acquire many of the sciences of their time to be able to promote religion; 'Indeed, God has bestowed favor upon the believers when He sent among them a Messenger from themselves who recites to them His verses and purifies them and teaches them the Book and wisdom.' One aspect is purification. Teaching is different from purification. Although teaching, if done correctly and with the right methodology, also includes purification; however, purification is an independent process.

Today, you face this challenge, and your issue is more important and difficult than the issue of Allameh Hilli or Allameh Majlisi or the issues of the great scholars throughout history; it cannot be compared to them. Today, the dissemination of false ideas is carried out not only through numerous mass communication tools - such as radio, television, the internet, and various electronic methods - but also through artistic means. Today, in the world, they spend money and produce expensive films to indirectly implant an idea in minds or to remove an idea from minds. One of the most important targets of these efforts is religious thoughts, especially Islamic thoughts. Of course, after the establishment of the Islamic Republic, especially Shiite thoughts have also become targets of these things. You may have heard that in Palestine, by the Zionists or in America, conferences on Shi'ism are held, and people research the opinions and layers of thought and social structure of Shiites; this is so they can combat Shi'ism. They must understand Shi'ism to be able to fight against it.

There are many doubts. If you go among the youth, you will see that even our good youth sometimes have doubts in their minds. There is no harm in that; doubts come to everyone's mind; we should not blame the youth for having doubts. When the mind becomes active and productive, doubts arise. It is our responsibility as students to address these doubts through prevention or remedy. The main challenge you face today is this; what will you do? My address is to both the elders of the seminaries and the young students and scholars of the seminaries: what will you do? The lessons must be studied. Certainly, the Mutala and Sharh al-Lam'ah and Risail and Makatib and Kifayah and our traditional advanced lessons are necessary. I have previously said that without a foundation, it is futile. Rational sciences, rhetoric, and philosophy are certainly necessary; but is this enough? I tell you: no, it is not enough. In our work programs, we must expand and deepen the creative intellectual flow that has, thanks be to God, started in our seminaries since before our time and has somewhat expanded. Someone like the late Allameh Tabatabai (may God be pleased with him) emerged in the seminary of Qom; he was both a jurist and an expert in principles; he could give detailed lessons in advanced jurisprudence; he could also arrange detailed lessons in advanced principles and gather scholars; but he engaged in work that he deemed necessary at that time. Later, events and occurrences testified that these were necessary. He said, 'I see that they are implanting false Marxist thoughts in minds; we cannot respond to these with a book of rulings; a book of rulings has its place; the response to these doubts must be given with something else.' He wrote 'Usul al-Falsafah wa Method al-Realisme'. One of his students was the late Shahid Motahhari (may God be pleased with him). The work that Shahid Motahhari did, today all young scholars should prepare themselves for that; and if they are prepared, they should take action. Shahid Motahhari looked at the mindset of society and extracted the most important questions of the mindset of the youth, educated, and intellectuals of the country and aligned them with Islamic thought, Islamic philosophy, and Qur'anic logic, and presented their answers at various levels; from the issue of divine justice and predestination and the reasons for the inclination towards materialism - which are mostly mental and rational issues - to issues related to women, to issues related to the mutual services of Iran and Islam, which was also an effort to enlighten minds. At that time, some with an Iran-centric inclination wanted to combat Islam; he said no, Islam has served Iran; Iran has also served Islam. 'The mutual services of Iran and Islam' is as valuable as the book 'Divine Justice' by Shahid Motahhari. The late Shahid Motahhari is an example of a religious personality suitable for the time who can act correctly in the first challenge and take appropriate action. Of course, we have had similar figures before and, thanks be to God, we still have them today. Today, in Qom, young scholars are engaged in these works; they are doing well; I am familiar with some of them and their works; but this must become an authentic movement in our seminaries. Everyone must familiarize themselves with this movement and this current.

I find it necessary and have repeatedly mentioned this point that all students and all preachers should read the works of Mr. Motahhari. The late Shahid Motahhari (may God be pleased with him) also had a spiritual and mystical inclination; somewhat influenced by his companionship and discipleship with the Imam, somewhat influenced by his companionship and discipleship with the late Allameh Tabatabai, and somewhat later became acquainted with some of the spiritual and mystical figures. He was a person of tears and supplication and midnight prayers; I was aware of this from close proximity. In his works, this spiritual, monotheistic, and mystical essence is clearly evident. One of the necessary tasks in the seminaries is to study his works. Our dear youth must become familiar with the works of Shahid Motahhari. If I were to write the program for the seminary of Qom, undoubtedly one of the items in the program would be that the books of Mr. Motahhari be read, summarized, and tested. Of course, we should not stop at these works. I reminded the organizers of the 'Hekmat Motahhari' conference, who met with me in Tehran, of this point; I said do not stop at Mr. Motahhari. This is not the end of the work; it is a stage of work that the wheels and worlds belong to that world. He said:

'A lifetime can be spent speaking of the beloved's curls; do not be bound by the fact that the content has not remained.'

There is so much to say. The endless sweet water sea of the Qur'an and Qur'anic wisdom has so much content that whatever you drink, whatever you store, and whatever you take, it does not diminish and does not become repetitive. Base your foundation on the thoughts of Shahid Motahhari and build subsequent works upon it;

'al-‘Ali mahzura illa ‘ala man bana fawq bina’ al-salaf.'

In 1977, along with a group of friends, we intended to write the worldview of Islam. Later, with my exile and that of some other friends to Iranshahr, the group almost disbanded; however, we decided to carry out the work. Among the individuals in this group was the late Shahid Bahonar; he came to Iranshahr and said, 'You who have no work here, carry out this research.' We found this to be a good idea. Then he mentioned a very important point. He brought the religious education books for the third and fourth years of high school - which were being prepared by him and a group of others and with the planning of the late Shahid Beheshti - and gave them to me; he said, 'Read this and see how much the foundation of religious knowledge of our high school students is; beyond this, define a perspective in religious matters.' We read the book and found the content to be very good and valuable. Therefore, based on what figures like Shahid Beheshti and Shahid Motahhari and other great thinkers of Islamic thought have worked on, we must write and speak. This is the first challenge. It is the duty of the seminaries and the duty of the elders of the seminaries and the duty of the teachers to actively engage in this challenge.

The second challenge - which has a lot to say - is the political issue. You are a young student in the school of Akhund, or the school of Zangeneh, or the school of the late Agha Sheikh Ali Damghani, and you are studying in Hamadan, in Malayer, in Famenin, and anywhere else. If the discussion of global policies and global arrogance and America with its apparent greatness arises and they say they oppose you, you should not say, 'Who am I that they oppose me; I am just a student in the corner of the Akhund school in Hamadan.' I want to say this thought is mistaken. They are not only opposed to each of you, but they are enemies. They view each of you as a potential source for enlightenment and exposure; if this source becomes active and works and reveals its essence and capacity, it will be difficult for the enemy of global arrogance. From their perspective, each of you is a potential Imam Khomeini. They are enemies of each and every one of you who wear turbans and are students and clerics; why? Because their work is based on darkness, on deception, and on concealing the truth and casting a veil over the work. Now, look; in America, the name of democracy and human rights is mentioned. Americans claim one of the values they believe or assert they must fight for in the world is human rights; the American people also believe this. At one point, an issue like Abu Ghraib prison arises, and a corner of it is revealed, which they also cover up; just as they did and shifted the blame onto each other and ended the issue. They have managed, with the help of advanced propaganda and communication tools - with this television, with this art, with this Hollywood, with these internet and computer games, with these rapid communications in the world - to deceive humanity. They claim civilization, but they have no civilization; they are truly savages. I have said before; a young, neat woman walking down the street is said to not harm even an ant; but suddenly you find this young woman in Abu Ghraib prison; with her own hands, she tortures an Iraqi man, laughing and killing him coldly! At one time, someone becomes angry and kills; no, these people kill calmly and while laughing and claim democracy! They do not oppose the most tyrannical governments, coup governments, military governments, and governments like that of Mohammad Reza Pahlavi; in the midst of despotism, because they are in service to them and their interests, they not only do not oppose them, but they also support them. At the end of 1976 or the beginning of 1977, when the dawn of the revolution had become apparent, Carter - the then President of the United States - came to Iran and, in a session, did not read the speech that had been prepared for him; he spontaneously began to deliver a speech praising Mohammad Reza from head to toe. Today, they are doing the same in many places around the world; they have done it before and will do it again; while at the same time claiming democracy! The world has believed these claims; and when we look at our own society, we see a number of educated and self-proclaimed intellectuals, when the name of democracy or popular sovereignty and respect for the people's vote comes up, their minds immediately go to America! They lie and do not respect democracy, freedom, and the votes of the people at all; an example is the prohibition of hijab in schools in some European countries. They do not allow a student girl to attend class with a headscarf. Therefore, today, the fundamental approach of global arrogance is to deceive the world, to deceive humanity; as the Arabs say: 'al-ta'teem al-i'lamy'; that is, to cloud the atmosphere, or in our old expression, 'to muddy the water.' If in this atmosphere, which has darkened everywhere, someone emerges who shines a light, how do they feel and what position do they take towards him? You are the ones who shine the light. Thus, they oppose the clergy of Islam and especially the clergy of Shi'ism; the reason is that the Shiite clergy is independent.

My relationship with you is very good. I am, so to speak, part of the ruling apparatus of the country, and you are students and clerics and teachers; we are also very friendly; I love you very much, and you have kindness towards me; but this is due to our clerical and spiritual connection. The Shiite clergy does not submit to any force or power and is not intimidated. If the Shiite clergy feels a duty, it does not consider anyone. Not that there are no exceptions; yes, there are exceptions. There are bad people everywhere; even among the descendants of the Prophets and Imams, we had bad people; but the nature of the Shiite clergy is this. The Shiite clergy does not receive a written note from the administration for its Friday prayers. If Mr. Mohammadi, the Friday prayer leader, wants to lead Friday prayers in Egypt, Saudi Arabia, or other countries, they must bring him a written note from the administration and say, 'Read this'; but here, our Mr. Mohammadi can express whatever he wants; this is correct. They have understood this and are aware; hence, they fear people like Mr. Mohammadi. They fear the articulate tongue. If this articulate tongue also has the backing of deep and profound Islamic thought and ideology, they fear it even more; then they martyr someone like Motahhari.

O Lord! Keep us steadfast on the path of these great figures; keep us steadfast on the path of Islam; make us, in the true sense of the word, soldiers of Imam al-Mahdi; grant us success in acquiring and teaching knowledge in a way that pleases You. O Lord! Grant our dear Mr. Mousavi Hamadani a swift recovery; the scholars of Hamadan, the past figures of Hamadan, the great personalities of Hamadan province, those we have mentioned and many we have not mentioned, gather them all with Your chosen ones; the dear martyrs who have risen from the clergy of Hamadan - whom I mentioned some of them in the speech before noon - and gather the rest of our dear martyrs with the Prophet.

O Lord! Gather the pure and sacred soul of our great Imam - who is the source of everything, from his lofty ambition and outstanding personality, and if it were not for him, these conditions would not exist - with Your most exalted and closest chosen ones.

Peace be upon you and God's mercy and blessings.