Meeting of Thousands from Various Sectors of Society on the Occasion of Eid al-Ghadir Khumm

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

First of all, we congratulate you dear attendees, all the faithful people of our country, and the Islamic world on the occasion of Eid al-Ghadir, which is a significant part of the identity of the Shia of the Imams (peace be upon them). Men and women of the Shia have felt their identity throughout long years and centuries by remembering this day and this event. We also welcome you, dear brothers and sisters, especially those who have come from distant places and various cities, as well as the esteemed families of the martyrs.

The issue of Ghadir is among those matters that thinking about it greatly helps the Islamic community, especially our people and country, so that they do not lose the right path. I would like to present two or three points regarding the issue of Ghadir.

One point is the event of Ghadir itself. The Islamic world during the time of the Prophet (peace be upon him) had witnessed a very important matter, which was the announcement of the succession of Amir al-Mu'minin. The incident of Ghadir was narrated not only by the Shia but also by Sunni scholars and many prominent figures of the Sunnis, although their understanding of the issue sometimes differs; however, the essence of this incident is considered a certainty among Muslims. This incident, which determined the successor for the Prophet in the last months of his life—approximately seventy days before the Prophet's passing—demonstrates the importance of governance, politics, and the guardianship of the Islamic community from the perspective of Islam. The emphasis that our esteemed Imam and many of the great jurists before him placed on the unity of religion and politics and the significance of governance in religion has its roots in Islamic teachings, including the great lesson of Ghadir. This highlights the importance of the subject. All people who understand this meaning from the event of Ghadir—namely, we Shia and even many non-Shia who have felt or understood this meaning from the incident of Ghadir—must pay attention throughout all periods of Islamic history to the fact that governance is a fundamental and important issue of the first degree in Islam; one cannot be indifferent or unconcerned about governance and authority. The role of governments in guiding or misguiding people is something that human experience confirms. The emphasis on the management of the Islamic country in the Islamic Republic—both in the Constitution and in the other teachings of the Islamic Republic—stems from this very deep and profound root that exists in Islam regarding this matter. This is one point that should not be overlooked.

Another point alongside this issue is that in the event of Ghadir, the Prophet of Islam introduced Amir al-Mu'minin, Ali ibn Abi Talib (peace be upon him). What were the characteristics that were recognized in that era and in subsequent periods? These are our criteria. The first characteristic of Amir al-Mu'minin was his attachment and commitment to the pleasure of God and his movement along the straight path; no matter how difficult it may be, no matter how much struggle it requires, no matter how much sacrifice it demands. This is the most important characteristic of Amir al-Mu'minin.

Amir al-Mu'minin is someone who, for God and in the way of God, did not retreat for a moment from his childhood until the moment of his martyrdom, did not waver, and brought all of his existence into the field for the sake of God. When he needed to preach, he preached; when he needed to wield the sword, he fought alongside the Prophet and was not afraid of death; when he needed to be patient, he was patient; when he needed to take the reins of politics, he took charge and entered the political arena. Throughout all these various periods, everything necessary for the sacrifice of that great man manifested itself. The Prophet of Islam placed such a person at the head of the Islamic community. This became a lesson; this is a lesson for the Islamic community. It is not merely a historical memory or a recollection related to centuries past. It shows that for the administration of the Islamic community and Islamic societies, these are the criteria: worship of God, striving for the pleasure of God, bringing one’s life and wealth into the arena, not turning away from any hardship or difficulty, and renouncing the world. This peak is Amir al-Mu'minin; the standard is the existence of Amir al-Mu'minin. This is the great lesson of Ghadir.

Let us look at the Islamic world and Islamic governments and at the global level and political managements in the world and see how great the gap is between what Islam has offered humanity and what exists today in reality. The blow that humanity suffers is largely from this area. Islam requires a management of the type of Amir al-Mu'minin for the happiness of humanity, which, of course, Amir al-Mu'minin is a student and follower of the Prophet in this regard. When Amir al-Mu'minin spoke about his asceticism, he said, "Where is my asceticism compared to that of the Prophet!" In striving, in patience, and in all these ranks, Amir al-Mu'minin is the prominent and senior student of the Prophet of God. And such a person is worthy. All of us must consider this as a model; not only for our own country but for the Islamic world; this is the claim, this is the expectation.

Such a noble and great human being, indifferent to the world, to wealth and adornments, ready for sacrifice in the way of truth and reality, can save great human societies. He does not submit to carnal desires, nor does he allow petty personal interests to overcome him in the face of the great events of life. The fact that we repeatedly say that the message of Islam and the message of the Islamic Republic for the world is a new message means this; this is a prominent example of it.

Today, look at the level of human life in the world; look at the leaders of countries, the managers of the politics of nations; which of them is willing to set aside their personal interests and let go; especially when that interest is readily available to them and they can benefit from it? Which of them is willing to sacrifice their life for the benefit of their nation and country? Which of them is willing to step over their hesitations and considerations? Today, the great poverty of humanity includes the poverty of such men, of whom Islam has shown the excellent example to humanity. Of course, it is clear that reaching that peak is not the work of ordinary individuals; no one can live and act like Amir al-Mu'minin; this is an unattainable wish. However, the peak shows us the direction. We must move towards that peak, we must become similar to and closer to it. This is the great deficiency and shortcoming of humanity. This is a point that exists in the incident of Ghadir. This is also an issue that must be considered; the message of Ghadir to the world is the message of the model of Islamic governance.

A person who, in the way of God, deals with the enemy and with instances of malice so firmly and decisively; yet in front of oppressed and weak people, is so humble and patient that no one believes this is Amir al-Mu'minin. When Amir al-Mu'minin first entered Kufa and the people did not recognize him, his behavior, his clothing, his manner was such that no one in the streets and markets could tell that the great Amir al-Mu'minin was the same person walking normally and casually. In front of weak people, ordinary people, he is so humble and patient; the same person who stands so decisively like a mountain against treacherous enemies, against arrogant foes; these are the models.

Another point regarding the issue of Ghadir is that the issue of Ghadir is the foundation of the Shia belief. We believe that after the sacred presence of the noble Prophet of Islam (peace be upon him), the rightful Imam for the Islamic community was Amir al-Mu'minin; this is the foundation and essence of the Shia belief. It is clear that our Sunni brothers do not accept this belief; they have a different view, they think differently; this distinction exists. However, this very incident of Ghadir is a means and foundation for the unity of the Islamic community, and that is the personality of Amir al-Mu'minin. There is no disagreement among Muslims regarding the personality and greatness of this great and noble man. Amir al-Mu'minin is viewed by all in that lofty and sublime position where he must be regarded—in terms of knowledge, piety, and courage; that is, the meeting point of the beliefs of all members of the Islamic community is Amir al-Mu'minin.

What we must pay attention to today is that the Shia has preserved this belief like a precious jewel over the course of centuries; despite the enmities that have arisen—which everyone knows to some extent; how much oppression was inflicted, how much pressure was applied, how much oppression was created—the Shia has preserved this belief; expanded the teachings of Shia; Shia jurisprudence, Shia theology, Shia philosophy, various Shia sciences, Shia civilization, the elevated thought of Shia, the great Shia figures and luminaries in the history of Islam are brilliant. Therefore, this is a belief that the Shia has preserved and will continue to preserve; however, be aware that this belief should not become a cause for dispute and conflict. This is the point we have been saying for years and repeating, and we will repeat it again. And we see what the enemy's intentions are, what malicious aims they have in creating discord among the members of the Islamic community under various pretexts, including the title of Shia and Sunni. The enemy means the enemy of Islam, the enemy of the Quran, the enemy of commonalities, the enemy of monotheism; not the enemy of a part of Islam. The enemy strives to create enmity among the Islamic community; they understand how detrimental the unity of the Islamic world is for them. The enemy saw that when the Islamic Revolution in Iran triumphed, the greatness of this revolution and its radiance could attract hearts in the Islamic world and in Islamic countries; hearts that were not Shia. Millions of Sunni brothers in Arab countries, in African countries, in Asian countries were captivated by the revolution, and from this aspect, the enemy was struck; from the unity of hearts, from the attention of hearts to the Islamic Republic—the hearts of all Muslims—the enemy was struck. They want to eliminate this attention; how? By creating enmity between Shia and Sunni.

Now, one of the important aspects of the policy of global arrogance in our region—besides other enmities they create—is to align some leaders of Arab countries with themselves and place them against the Iranian nation; in various matters; in the nuclear issue and non-nuclear issues, among various issues. They hold meetings, sit down, negotiate, and conspire. America demands from some Islamic countries what share they are willing to take in confronting Iran. Their effort is to create enmity. What the enemy can do in political circles and decision-making is to compel the leaders of governments to confront the Islamic Republic; they cannot do more than this. The enemy cannot turn the hearts of the people—the hearts of the people of Arab countries, the hearts of the people of Islamic countries, the hearts of the people of Palestine, the hearts of the people of Iraq—away from the Islamic Republic; they cannot affect the hearts; the maximum they can do is to place governments against the Islamic Republic. Of course, those governments also have their own considerations, and it is not the case that they are ready to place themselves entirely at the disposal of the Zionists and global arrogance in this matter; however, they cannot affect the hearts of the people. What affects the hearts? What can separate the hearts of the Islamic world from the Islamic Republic and the Iranian nation? These very differences and religious prejudices can separate hearts. We must be afraid of this; we must be cautious. Everyone is responsible for ensuring that in the world of Shia, books are not written against Sunni brothers, and in the world of Sunni, books are not written against Shia brothers, that accusations are not made, and slander is not spread; this will neither make any Shia a Sunni nor any Sunni a Shia. Those who wish for all the people of the Islamic world to turn to the love of the Ahl al-Bayt and the guardianship of the Ahl al-Bayt must know that creating disputes, insulting, and being hostile cannot make anyone Shia or direct them towards the guardianship of the Ahl al-Bayt. Creating disputes only leads to enmity, hatred, and separation; this enmity and hatred and separation are exactly what America wants today, what the Zionists want, and they are striving for it. In a non-Islamic European country, a historical and fundamental enemy of Islamic countries, you see on their television, they initiate a debate between Shia and Sunni. They invite one from the Shia and one from the Sunni to come and debate on this television. What is their intention? A Christian country, a colonial country with a dark history, initiates a Shia-Sunni debate for what purpose? Do they want the truth to be revealed? Do they want the listeners and audience to understand the truth during the discussions and debates? Or do they want to intensify the fire of discord with these discussions and from what may arise during these discussions? This should awaken us. This should bring us to our senses; we must be vigilant. The Shia has a strong logic; the arguments of Shia theologians and scholars regarding Shia discussions are solid and robust; however, this does not relate to starting to insult their opponents and create enmity, nor to ignite the fire of disputes. We are aware; I am also aware today, as I have been in the past, that money is being spent to write books of insults and accusations against them, and they write books of insults and accusations against us; both are funded from the same source. Shouldn't these be warning signs? We must pay attention to these.

Today, I have presented this in the name of Amir al-Mu'minin and with the blessing of his guardianship, to emphasize what the esteemed Imam has said over the years, what we have said; everyone should know, it should not be the case that someone from a corner thinks they are defending the Shia and believes that defending the Shia means igniting the fire of enmity against Shia and non-Shia. This is not defending the Shia; this is not defending the guardianship. If you want to know the essence, this is defending America; this is defending the Zionists. Logical reasoning is not problematic; they can write books, argue; our scholars have written, and they continue to write. We have independent Shia views in branches, in principles, in many issues; they can argue and express these; what is beyond this, they should logically refute; there is no objection to that. But this is different from insulting, slandering, and creating enmity; this must be paid attention to.

O Lord! Through Muhammad and the family of Muhammad, awaken our hearts; do not let our hands be short from the cloak of Amir al-Mu'minin; grant us the same patience, the same struggle, the same sincerity among the Islamic community and among us people. O Lord! Keep us alive with the guardianship of Amir al-Mu'minin; let us die with the guardianship of Amir al-Mu'minin; make the sacred heart of the Imam of the Age pleased and satisfied with us.

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