Statements in the Friday Prayer Sermon of Tehran

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

Thanks be to God, the Lord of the worlds. We praise Him, seek His help, ask for His forgiveness, rely on Him, and send blessings and peace upon His beloved, the chosen one among His creation, the guardian of His secrets and the messenger of His messages, the herald of His mercy and the warning of His wrath, our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, especially the Awaited One of God among the inhabitants of the earth.

I advise all dear brothers and sisters who are present for the prayer, and myself, to observe piety (taqwa) and to be vigilant regarding our actions, behaviors, and even our thoughts and perceptions. Always keep God in mind; seek His help in all circumstances; rely on Him; ask for His guidance and be hopeful for His assistance.

These days coincide with the anniversary of the passing of the great Prophet of Islam - who is the chosen one of all humanity throughout history and the spiritual father of Muslims and all those who believe in the elevation and growth of humanity. On the anniversary of his passing, one of our duties is to express our gratitude in our hearts and on our tongues for the unparalleled and tireless efforts and struggles of this distinguished scholar and human being. This period also coincides with the anniversary of the martyrdom of the greatest grandson of the Prophet, Imam Hasan al-Mujtaba, and also our eighth Imam, Imam Ali al-Ridha, peace be upon them.

I have dedicated the first sermon to a brief explanation of the life of the Prophet (peace be upon him) during the ten-year period of Islamic governance in Medina, which is one of the brightest - and it is not an exaggeration to say the brightest - periods of governance in the history of humanity. It is essential to recognize this short, productive, and extraordinarily influential period in human history. I particularly recommend all brothers and sisters - especially the youth - to refer to the history of the Prophet's life, read it, and learn from it.

The Medina period is the second chapter of the twenty-three-year mission of the Prophet. Thirteen years in Mecca constituted the first chapter - which is considered the introduction to the second chapter - and approximately ten years are the period of the Prophet in Medina, which is the foundation-laying period for the Islamic system and the establishment of a model and example of Islamic governance for all times and places in human history. This model is a complete model, and we do not find its like in any other period; however, by looking at this complete model, one can identify the indicators. These indicators are signs for human beings and Muslims to judge systems and individuals. The Prophet's goal in migrating to Medina was to combat the oppressive, tyrannical, and corrupt political, economic, and social environment that prevailed throughout the world at that time; the issue was not merely a struggle against the disbelievers of Mecca; it was a global issue. The Prophet pursued this goal to sow the seeds of thought and belief wherever the conditions were favorable, with the hope that in a suitable time, these seeds would flourish. The aim was for the message of freedom, awakening, and human happiness to reach all hearts. This was only possible by establishing a model system; thus, the Prophet came to Medina to create this exemplary system. How much they can continue it and how much future generations can bring themselves closer to it depends on their determination. The Prophet creates the model and presents it to all humanity and history.

The system that the Prophet established has various indicators, among which seven are the most important and prominent:

The first indicator is faith and spirituality. The true driving force in the Prophetic system is the faith that springs from the hearts and minds of the people and moves their hands, arms, feet, and existence in the right direction. Thus, the first indicator is to instill and strengthen the spirit of faith and spirituality and to provide individuals with correct beliefs and thoughts, which the Prophet began in Mecca and raised its banner with strength in Medina.

The second indicator is justice and equity. The foundation of work is based on justice and equity and delivering every right to its rightful owner - without any consideration.

The third indicator is knowledge and awareness. In the Prophetic system, the foundation of everything is knowledge, understanding, awareness, and awakening. No one is moved blindly in a direction; people are transformed into active forces - not passive forces - with awareness, knowledge, and the power of discernment.

The fourth indicator is sincerity and brotherhood. In the Prophetic system, conflicts arising from superstitious motives, personal interests, and profit-seeking are abhorred and fought against. The atmosphere is one of sincerity, brotherhood, and empathy.

The fifth indicator is moral and behavioral rectitude. It purifies individuals and cleanses them from moral vices and defects; it creates ethical and purified individuals; "and He purifies them and teaches them the Book and wisdom." Purification is one of the main foundations; that is, the Prophet worked on each individual in terms of education and human development.

The sixth indicator is power and dignity. The Prophetic community and system are not subservient, dependent, or submissive; they are dignified, powerful, and decision-makers; when they recognize their interests, they strive to secure them and advance their work.

The seventh indicator is continuous work, movement, and progress. There is no stagnation in the Prophetic system; there is regular movement, work, and progress. It does not happen that at one time they say: it is finished; now let us sit and rest! This does not exist. Of course, this work is enjoyable and brings joy; it is not tiring, boring, or exhausting; it is work that gives people vitality, energy, and enthusiasm.

The Prophet entered Medina to establish and complete this system and to leave it as a model in history for eternity, so that anyone at any point in history - from after his time until the Day of Resurrection - could create something like it and inspire people to move toward such a society. Of course, creating such a system requires strong ideological and human foundations. First, correct beliefs and thoughts must exist so that this system can be built on those ideas. The Prophet had articulated these thoughts and ideas in the form of the word of monotheism and the dignity of humanity and other Islamic teachings during the thirteen years in Mecca; then in Medina and at every moment until his death, he continuously explained and taught these lofty ideas and teachings - which are the foundations of this system - to others. Second, human pillars and foundations are necessary for this structure to rest upon - because the Islamic system does not rely on individuals - the Prophet had also created many of these pillars in Mecca and prepared them. Some were the noble companions of the Prophet - with varying ranks - who were the result of the efforts and struggles of the difficult thirteen years in Mecca. Others were those who had come to existence in Yathrib before the Prophet's migration, such as Sa'd ibn Mu'adh and Abu Ayyub and others. Then, when the Prophet arrived, from the moment of his entry, he began the process of human development, and day by day, capable managers, great, brave, selfless, faithful, and knowledgeable individuals entered Medina as the solid pillars of this lofty and magnificent structure. The Prophet's migration to Medina - which was called Yathrib before the Prophet's arrival and was named Medina al-Nabi after his arrival - was like a pleasant spring breeze that swept through the atmosphere of this city, and everyone felt that a new dawn had emerged; thus, hearts became attentive and awakened. When the people heard that the Prophet had entered Quba - which is near Medina and where he stayed for fifteen days - the eagerness to see him grew day by day in the hearts of the people of Medina. Some people went to Quba to visit the Prophet and returned; others waited in Medina for him to arrive. After the Prophet entered Medina, this eagerness and gentle breeze turned into a storm in the hearts of the people and transformed their hearts. Suddenly, they felt that their tribal affiliations, emotions, and prejudices had vanished in the face and words of this man, and they had become acquainted with a new gateway to the truths of the universe and moral teachings. This storm first created a revolution in hearts; then it spread to the surroundings of Medina; then it conquered the natural fortress of Mecca and ultimately advanced to distant lands, reaching the depths of the two great empires and countries of that day; and wherever it went, it shook hearts and created revolutions within people. The Muslims in the early days of Islam conquered Iran and Rome with the power of faith. The nations that were attacked, as soon as they saw them, felt this faith arise in their hearts. The sword was meant to remove obstacles and the leaders of wealth and power from the path; otherwise, the masses everywhere received that storm, and the two great empires of that time - namely Rome and Iran - became part of the Islamic system and country to their very depths. All of this took forty years; ten years during the Prophet's time and thirty years after him.

As soon as the Prophet entered Medina, he began his work. Among the wonders of his life is that during these ten years, he did not waste a single moment. It was not seen that the Prophet ever refrained from illuminating with spirituality, guidance, education, and training for even a moment. His wakefulness, his sleep, his mosque, his home, his battlefield, his walking in the streets and markets, his family interactions, and his very existence - wherever he was - were lessons. What a blessing there is in such a life! The one who made all of history subservient to his thought and left an impact on it - as I have said many times, many of the concepts that gained sanctity for humanity centuries later, such as the concepts of equality, brotherhood, justice, and democracy, were all influenced by his teachings; such things did not exist in the teachings of other religions or at least did not come to the fore - had only done ten years of governmental, political, and collective work. What a blessed life! From the very beginning of his arrival, he defined his position.

The camel on which the Prophet rode entered the city of Yathrib, and the people surrounded it. At that time, Medina was divided into neighborhoods; each neighborhood had its own houses, streets, and walls and belonged to a tribe: the tribes of Aws and Khazraj. When the Prophet's camel entered the city of Yathrib, the leaders came out in front of each of the tribes' fortresses and stopped the camel: O Messenger of God! Come here; our home, life, wealth, and comfort are at your disposal. The Prophet said: Clear the way for this camel; "it is commanded"; it follows orders; let it go. They cleared the way until it reached the next neighborhood. Again, the leaders, elders, and notable figures came forward to stop the Prophet's camel: O Messenger of God! Settle here; this is your home; we will provide everything you need; we are all at your service. He said: Step aside; let the camel continue its journey; "it is commanded". The camel continued to walk from neighborhood to neighborhood until it reached the neighborhood of Banu al-Najjar - to which the Prophet's mother belonged. The men of Banu al-Najjar were considered the Prophet's uncles; thus, they came forward and said: O Messenger of God! We are your relatives; our existence is at your service; settle in our home. He said: No; "it is commanded"; step aside. They cleared the way. The camel came to the poorest neighborhood of Medina and sat down. Everyone looked to see whose house it was; they saw it was the house of Abu Ayyub al-Ansari; the poorest or one of the poorest people in Medina. He and his impoverished family came and took the Prophet's belongings inside their home. The Prophet also entered their house as a guest and rejected the offers of the nobles, elites, and influential figures; that is, he defined his social position; it became clear that this person was not dependent on wealth, tribal prestige, or the honor of the leadership of a certain tribe and would not be. From that very hour and moment, he defined which group he would side with and which community he would support, and his existence would be more beneficial for whom. Everyone benefited from the Prophet and his teachings; however, the one who is more deprived naturally has a greater right and must have his deprivation compensated. In front of the house of Abu Ayyub al-Ansari, there was a piece of land that was lying fallow. He asked: Whose land is this? They said it belongs to two orphaned children. He took money from his own pocket and bought that land. Then he said: We will build a mosque on this land; that is, a political, worship, social, and governmental center; a place for gathering people. A central place was necessary; thus, they began to build the mosque. He did not ask for the land of the mosque from anyone nor did he seek forgiveness for it; he bought it with his own money. Although those two children had no father or protector, the Prophet, like a father and protector, fully respected their rights. When it was time to build the mosque, the Prophet was among the first or the first to take the shovel and start digging the foundation of the mosque; not as a ceremonial act, but he truly began to work and sweat. He worked in such a way that some of those who were sitting nearby said: Should we sit while the Prophet works like this!? So they also went to work, and thus the mosque was built in a short time. The Prophet - this noble and powerful leader - showed that he does not consider any exclusive rights for himself. If work is to be done, he must also have a share in it.

Then, he designed the management and political strategy of that system. When one looks and sees how step by step, he advanced wisely and cautiously, one understands what strong and decisive will and thought and precise calculation lay behind that determination, which apparently could only be possible with divine revelation. Today, those who want to follow the events of those ten years step by step will not understand anything. If one considers each event separately, nothing is noticed; one must look and see how the order of work is; how all these works were carried out wisely, cautiously, and with correct calculations.

First, the establishment of unity. Not all the people of Medina became Muslims; most became Muslims, and very few remained non-Muslims. In addition to these, three important Jewish tribes - the Banu Qaynuqa, Banu al-Nadir, and Banu Qurayza - lived in Medina; that is, in their own fortresses, which were almost adjacent to Medina: they lived there. The arrival of these tribes in Medina dates back to one hundred or two hundred years before that, and the reason for their arrival is a long and detailed story. At the time the Prophet Muhammad entered Medina, the characteristics of these Jews were in two or three things: one was that the main wealth of Medina, the best agricultural lands, the best profitable trades, and the most lucrative industries - such as the making of gold and silver items - were in their hands. Most of the people of Medina referred to them for their needs; they borrowed money and paid interest; that is, financially, they had everyone in their grip. The second was that they had cultural superiority over the people of Medina. Because they were people of the Book and were familiar with various religious teachings and matters that were far beyond the minds of the semi-barbaric people of Medina, they had intellectual dominance. In fact, if we were to speak in today's language, the Jews in Medina were considered an intellectual class; thus, they would belittle, humiliate, and mock the people there. Of course, when they faced danger, they would also retreat; however, naturally, they were superior. The third characteristic was that they had connections with distant places; that is, they were not limited to the space of Medina. The Jews were a reality in Medina; therefore, the Prophet had to take them into account. The Prophet Muhammad established a collective public covenant. When he entered Medina, without any contract, without asking anything from the people, and without any negotiations by the people in this regard, it became clear that the leadership of this community belonged to this man; that is, the personality and greatness of the Prophet naturally humbled everyone before him; it became clear that he was the leader and that everyone must act and move around him.

The Prophet wrote a covenant that was accepted by all. This covenant was about social interactions, transactions, disputes, blood money, and the Prophet's relations with opponents, with the Jews, and with non-Muslims. All of these were written and recorded; it is quite detailed; perhaps it occupies two or three pages of large historical texts.

The next very important action was the establishment of brotherhood. Aristocracy, superstitious prejudices, tribal arrogance, and the separation of different social classes from one another were the most significant scourges of the prejudiced and ignorant societies of that day in Arabia. The Prophet crushed these underfoot by establishing brotherhood. He created brotherhood between a tribal chief and a very low and middle-class person. He said: You two are brothers; they accepted this brotherhood with great willingness. He placed the nobles and elites alongside the freed slaves and the newly liberated ones and, by doing so, eliminated all obstacles to social unity. When they wanted to choose a muezzin for the mosque, there were many beautiful and well-voiced individuals, many prominent and distinguished personalities; however, among all of them, he chose Bilal al-Habashi. Neither beauty, nor voice, nor family honor and lineage were considered; only Islam and faith, striving in the way of God, and demonstrating sacrifice in this path were the criteria. See how he defined values in practice. More than what his words would affect hearts, his actions and conduct left an impact on hearts.

In order for this work to be accomplished, there were three stages: the first stage was the foundation-laying of the system, which was accomplished through these actions. The second stage was the protection of this system. A living, growing entity that all power holders, if they recognize it, feel threatened by it, naturally has enemies. If the Prophet could not wisely protect this blessed natural offspring against the enemy, this system would perish, and all his efforts would be in vain; thus, he must protect it. The third stage is the completion and construction of the structure. Foundation-laying is not enough; foundation-laying is the first step. These three tasks are carried out simultaneously. Foundation-laying is the first priority; however, even in this foundation-laying, the enemies have been taken into account, and after this, protection will continue. In this foundation-laying, attention has also been paid to the construction of individuals and social foundations, and this will continue after this.

The Prophet looks and sees five main enemies threatening this newly born community:

One enemy is small and insignificant; however, at the same time, one should not be negligent of it. At one point, it may create a significant danger. Which one is it? The semi-wild tribes surrounding Medina. Ten, fifteen, or twenty miles away from Medina, there are semi-wild tribes whose entire life consists of war, bloodshed, and plundering and fighting among themselves. If the Prophet wants to establish a healthy, secure, and calm social system in Medina, he must take these into account. The Prophet thought about them. In each of them, if there were signs of righteousness and guidance, he made a covenant with them; he did not initially say: You must become Muslims; no, they were disbelievers and polytheists; however, he made covenants with them so that they would not attack. The Prophet was very insistent and steadfast on his covenant; I will also mention this. Those who were wicked and untrustworthy, the Prophet dealt with them and went after them. These expeditions you have heard about, where the Prophet sent fifty men to one tribe and twenty men to another tribe, relate to these; those whose nature was not amenable to guidance and righteousness and could only live through bloodshed and the use of power. Thus, the Prophet went after them and subdued them and put them in their place.

The second enemy is Mecca, which is a center. It is true that there was no government in Mecca in the usual sense; however, a group of arrogant, powerful, influential nobles ruled over Mecca. They had differences among themselves, but against this new offspring, they united. The Prophet knew that the main danger was from them; and indeed, this is what happened in practice. The Prophet felt that if he sat back and waited for them to come after him, they would certainly find an opportunity; thus, he went after them; however, he did not move toward Mecca. Their caravan route passed near Medina; the Prophet began his attacks on them, with the Battle of Badr being the most significant of these initial attacks. The Prophet began the attacks; they, too, came to fight him with arrogance and persistence. This situation lasted for about four or five years; that is, the Prophet did not leave them to their own devices; they hoped they could eradicate this new offspring - that is, the Islamic system - which they felt threatened by. The Battle of Uhud and many other battles that occurred were in this context.

The last battle they launched against the Prophet was the Battle of the Trench - one of the very important battles. They gathered all their forces and sought help from others, saying: We will go and massacre the Prophet and two hundred, three hundred, or five hundred of his close companions; we will loot Medina and return comfortably; there will be no trace of them left. Before they could reach Medina, the Prophet became aware of the situation and dug the famous trench. One side of Medina was vulnerable; thus, they dug a trench about forty meters wide there. It was Ramadan. According to some reports, the weather was very cold; that year there had been no rain, and the people had no income; thus, there were many difficulties. Most difficult of all, the Prophet worked. Whenever he saw someone exhausted and stuck and unable to proceed, the Prophet would take the pickaxe from him and begin to work; that is, he was not merely present by command; he was physically present among the people. The disbelievers came to the trench, but they saw they could not cross; thus, they were defeated, humiliated, and forced to retreat. The Prophet said: It is over; this is the last attack of the Quraysh of Mecca against us. From now on, it is our turn; we will go toward Mecca and confront them.

The year after that, the Prophet said: We want to come for Umrah. The story of Hudaybiyyah - which is one of the very profound and meaningful events - occurred at this time. The Prophet moved toward Mecca with the intention of Umrah. They saw that in the sacred month - which is a month of war, and they also respected the sacred month - the Prophet was coming toward Mecca. What should they do? Should they leave the way open for him to come? With this success, what will they do, and how can they stand against him? Should they go and fight him in the sacred month? How could they fight? Ultimately, they decided and said: We will go and not allow him to come to Mecca; and if we find an excuse, we will massacre them. The Prophet, with the highest wisdom, did something that made them sit down and sign a contract with him to return; however, he would come the following year and perform Umrah, and the atmosphere would be open for the Prophet's preaching throughout the region. Its name is peace; however, God Almighty says in the Quran: "Indeed, We have granted you a manifest victory". Those who refer to the correct and solid historical references will see how remarkable the story of Hudaybiyyah is. The following year, the Prophet went for Umrah, and despite their opposition, the glory of that great man increased day by day. The following year - that is, the eighth year - when the disbelievers had broken their covenant, the Prophet went and conquered Mecca, which was a great victory and indicative of the authority and power of that Prophet. Thus, the Prophet dealt with this enemy wisely, powerfully, patiently, without panic, and without even a single step back, advancing day by day and moment by moment.

The third enemy was the Jews; that is, the unreliable foreigners who were temporarily willing to live with the Prophet in Medina; however, they did not cease their malice, disruption, and sabotage. If you look, a significant part of Surah Al-Baqarah and some other Surahs of the Quran relate to the Prophet's cultural confrontation with the Jews. Because we said they were cultured; they had knowledge; they had a significant impact on the weak-minded people; they conspired; they discouraged the people and incited them against each other. They were an organized enemy. The Prophet, as much as he could, dealt with them with tolerance; however, when he saw that they were not amenable to tolerance, he punished them. The Prophet did not arbitrarily and without reason go after them; each of these three tribes committed an act, and the Prophet punished them according to that act. First, it was Banu Qaynuqa who betrayed the Prophet; the Prophet went after them and said: You must leave; he expelled them from that area, and all their resources remained for the Muslims. The second group was Banu al-Nadir. They also betrayed - the story of their betrayals is significant - thus the Prophet said: Take some of your belongings and leave; they were also forced to go. The third group was Banu Qurayza, whom the Prophet allowed to stay; he did not expel them; he made a covenant with them that they would not allow the enemy to enter Medina from their neighborhoods during the Battle of the Trench; however, they acted treacherously and made a pact with the enemy to attack the Prophet alongside them! That is, they not only did not remain faithful to their covenant with the Prophet, but at a time when the Prophet was digging a trench in one part of Medina - which was vulnerable - their neighborhoods were on the other side, which should have prevented the enemy from coming from there; they went and negotiated with the enemy so that the enemy and they would jointly enter Medina and stab the Prophet in the back! The Prophet understood their plot during this conspiracy. The siege of Medina lasted for nearly a month; in the middle of this month, they committed this betrayal. The Prophet became aware that they had made such a decision. With a very wise strategy, he caused a rift between them and the Quraysh - which has been recorded in history - he caused their confidence in each other to be lost. One of the very beautiful political military tricks of the Prophet was right here; he halted them so they could not cause harm. After the Quraysh and their allies were defeated and separated from the trench, the Prophet returned to Medina. The very day he returned, he prayed the noon prayer and said: We will pray the afternoon prayer in front of the fortresses of Banu Qurayza; let us go there; that is, he did not even delay for a single night; he went and besieged them. There was a siege and conflict for twenty-five days between them; then the Prophet executed all the fighting men of these tribes because their betrayal was greater and irreparable. The Prophet dealt with the Jews in this way - primarily in the case of Banu Qurayza, previously in the case of Banu al-Nadir, and later in the case of the Jews of Khaybar - with wisdom, power, and persistence, along with the highest moral standards to remove the enmity of the Muslims. In none of these cases did the Prophet break his covenant; even the enemies of Islam acknowledge that the Prophet did not break his covenant in these matters; they were the ones who broke their covenant.

The fourth enemy was the hypocrites. The hypocrites were among the people; those who professed faith outwardly but did not have faith inwardly; they were despicable, hostile, narrow-minded individuals ready to cooperate with the enemy, albeit unorganized. The difference between them and the Jews was this. The Prophet dealt with the organized enemy that was prepared and waiting to attack, like he dealt with the Jews and did not grant them any mercy; however, he tolerated the unorganized enemy who had individual grudges and hostilities and malice and was faithless. Abdullah ibn Ubayy, one of the most hostile enemies of the Prophet, lived until nearly the last year of the Prophet's life; however, the Prophet did not treat him badly. Even though everyone knew he was a hypocrite, he dealt with him with tolerance; he treated him like the other Muslims; he gave him his share from the public treasury, preserved his security, and respected his dignity. Even though they committed so much malice and wickedness; which is also mentioned in Surah Al-Baqarah, a chapter related to these hypocrites. When a group of these hypocrites organized actions, the Prophet went after them. In the case of the Mosque of Dhirar, they established a center; they connected with someone outside the Islamic system - like Abu Amir the monk - and prepared to launch an attack against the Prophet from Rome. Here, the Prophet went after them and destroyed and burned the mosque they had built. He said: This mosque is not a mosque; this is a place of conspiracy against the mosque and against the name of God and against the people. Or when a group of these hypocrites openly declared their disbelief and left Medina and established an army elsewhere; the Prophet fought against them and said: If they come close, we will go after them and fight them; even though the hypocrites were also present in Medina, the Prophet did not deal with them. Therefore, he dealt with the third group with organized decisiveness; however, with the fourth group, he dealt with gentleness; because they were not organized, and their danger was an individual danger. The Prophet often embarrassed them with his behavior.

And as for the fifth enemy. The fifth enemy was the enmity that existed within each of the believing and faithful individuals. More dangerous than all the enemies is this one. This enemy exists within us as well: carnal desires, selfishness, inclination to deviation, the tendency to misguidance, and the slips that the individual himself creates the ground for. The Prophet fought hard against this enemy; however, the struggle against this enemy is not with the sword; it is through education, purification, teaching, and warning. Thus, when the people returned from the war with all that hardship, the Prophet said: You have returned from the smaller jihad; now engage in the greater jihad. Amazing! O Messenger of God! What is the greater jihad? We have performed this jihad with such greatness and effort; is there a greater jihad than this? He said: Yes, the jihad against your own selves. If the Quran says: "Indeed, in their hearts is a disease," these are not hypocrites; of course, some hypocrites are among those who have "a disease in their hearts," but anyone who has "a disease in their hearts" - that is, has a weakness in their morals, personality, desires, and various selfish inclinations - if you do not stop it and do not fight against it yourself, it will take your faith away from you and hollow you out from within. When it takes your faith away, your heart will be faithless while your appearance is faithful; then such a person is called a hypocrite. If God forbid, my heart and yours become devoid of faith, while our appearance is that of faith; if we lose our commitments and attachments to beliefs and faith, but our tongues still speak the same words of faith that they used to; this becomes hypocrisy; this is also dangerous. The Quran says: "Then the end of those who did evil will be the worst." What is that worst? The denial of the divine signs. In another place, it says: Those who did not fulfill this great duty - spending in the way of God - "We caused hypocrisy to arise in their hearts until the Day they meet Him because they broke their promise to God." The great danger for the Islamic community is this; wherever you see in history that the Islamic community has deviated, it has deviated from here. An external enemy may come, suppress, defeat, and destroy; however, it cannot annihilate; ultimately, faith remains and rises in some place. But when this internal army of enemies attacks a person and empties him from within, he will deviate. Wherever there is deviation, its source is this. The Prophet fought against this enemy as well.

The Prophet acted wisely in his behavior and had speed of action. He did not allow time to pass in any matter. He had personal modesty and purity, and there was no weakness in his existence. He was infallible and pure; this itself is the most important factor in effectiveness. We must learn; a lot of these words must be said to me; I must learn; officials must learn. Effectiveness through action is far more widespread and profound than effectiveness through words. He had decisiveness and clarity. The Prophet never spoke ambiguously. Of course, when he faced the enemy, he engaged in precise political maneuvers and misled the enemy. In many instances, the Prophet surprised the enemy; whether militarily or politically; however, with the believers and his own people, he always spoke clearly, transparently, and openly and did not engage in political maneuvering, and when necessary, he showed flexibility; like in the case of Abdullah ibn Ubayy, which has detailed stories.

He never broke his covenant with the people and with the groups with whom he had made covenants - even with his enemies, even with the disbelievers of Mecca. The Prophet never broke his covenant with them; they broke theirs, and the Prophet gave a decisive response. He never broke his covenant with anyone; thus, everyone knew that when they made a contract with this person, they could trust his contract. On the other hand, the Prophet never lost his humility and strengthened his connection with God day by day. In the middle of the battlefield, at the same time he was organizing his forces, encouraging and motivating them, he would take up arms and decisively lead them, or teach them what to do, he would kneel down and raise his hands to God Almighty and begin to weep and speak with God: O Lord! Help us; O Lord! Support us; O Lord! Repel our enemies. Neither his prayer prevented him from employing his forces, nor did employing forces cause him to neglect supplication and humility before God; he paid attention to both. He was never hesitant or fearful in the face of a stubborn enemy. Amir al-Mu'minin - who is the epitome of courage - says: Whenever the conditions became difficult in battles and - in today's terms - we were at a disadvantage, we sought refuge with the Prophet. Whenever someone felt weak in difficult situations, they sought refuge with the Prophet. He ruled for ten years; however, if we were to give the work he accomplished in these ten years to a productive group to carry out, they could not accomplish that much work and service in a hundred years. If we compare our current works with what the Prophet accomplished, then we will understand what the Prophet has done. Managing that government and creating that society and establishing that model is one of the miracles of the Prophet. The people lived with him day and night for ten years; they went to his house, and he went to theirs; they were together in the mosque; they walked together; they slept together; they endured hunger together; they rejoiced together. The environment of the Prophet's life was also an environment of joy; he joked with people, held competitions, and participated in them himself. The people who lived with him for ten years deepened their love for the Prophet and their belief in him day by day. When, during the conquest of Mecca, Abu Sufyan secretly came to the camp of the Prophet with the support of Abbas - the uncle of the Prophet - to seek safety, in the morning he saw the Prophet performing ablution and the people gathering around him to snatch the drops of water that fell from his face and hands! He said: I have seen Khosrow and Caesar - these great and powerful kings of the world - but I have not seen such dignity in them. Yes; true dignity is spiritual dignity; "And to God belongs the might and to His Messenger and to the believers"; believers also have dignity if they follow that path. On such days - the twenty-eighth of Safar - this heavenly light, this noble human being, and this kind father departed from among the people, leaving them sorrowful and grieving. The day of the Prophet's passing and the days before it were difficult days for Medina; especially with the characteristics that arose shortly before the Prophet's passing. The Prophet came to the mosque and sat on the pulpit and said: Whoever has a right over me, let them take that right from me. The people began to weep and said: O Messenger of God! Do we have any rights over you?! He said: Being disgraced before God is harder than being disgraced before you; if you have a right over me, come and take it before it falls to the Day of Resurrection. See what ethics! Who is saying this? That noble human being with whom Gabriel is honored to associate; yet at the same time, he does not joke with the people; he speaks seriously so that no right of anyone is unknowingly violated by him. The Prophet repeated this matter two or three times. Of course, in history, there are accounts that I do not know how accurate they are; however, the matter that has often been narrated is that one person stood up and said: O Messenger of God! I have a right over you. One time, you were passing by me on a camel; I was also riding, and you were also riding. My camel came close to you, and you hit it with your stick; however, the stick hit my stomach, and I am claiming this from you! The Prophet lifted his shirt and said: Come now and take your retribution; do not let it fall to the Day of Resurrection. The people looked on in astonishment and said: Does this man really want to take retribution? Will he have the heart to do this? Suddenly, they saw him fall at the feet of the Prophet and begin to kiss the Prophet's stomach. He said: O Messenger of God! I save myself from the fire of hell by touching your body!

O Lord! Send the best blessings and favors upon the pure soul of our dear Prophet, Muhammad and his family, with Your might and glory, today and forever. O Lord! Grant him a reward from Islam and Muslims and from humanity; make us his nation; make us followers of his path and straight path; make our community resemble his community; grant us the determination to follow him.

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

Say: He is God, One. God, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.

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

Thanks be to God, the Lord of the worlds. And blessings and peace be upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad and upon his pure and chosen progeny, the guided, the infallible, especially Ali, the Commander of the Faithful, and the pure and chaste Lady, the Mistress of the Women of the Worlds, and Hasan and Husayn, the masters of the youth of Paradise, and Ali ibn Husayn, and Muhammad ibn Ali, and Ja'far ibn Muhammad, and Musa ibn Ja'far, and Ali ibn Musa, and Muhammad ibn Ali, and Ali ibn Muhammad, and Hasan ibn Ali, and the Awaited Mahdi, the proof of God over His servants and His trusted ones in His lands, and send blessings upon the leaders of the Muslims and the protectors of the oppressed and the guides of the believers.

I advise all dear brothers and sisters who are present for the prayer to observe piety, to adhere to God's commands and prohibitions, to be cautious of God's punishment, and to be hopeful for His mercy, grace, and favors.

In the second sermon, I would like to briefly touch upon the current issues of Palestine. The anniversary of the occupation of this land has caused the enemies to intensify their hatred and animosity towards the Palestinian people. There is no expectation from the Zionists ruling over Palestine. From the very beginning, they started with these crimes and acts of violence and have continued until today; as long as they exist, their presence will bring nothing but evil and corruption. It is expected from the Muslim nations around the world not to forget the Palestinian people; always keep this nation in front of their eyes and do not remain oblivious to their situation. The Muslim nations cannot remain indifferent to the situation of a Muslim nation.

It is expected from the Muslim governments to provide the necessary means for the defense of that nation. It is also expected from the Muslim governments to exert political pressure on those who support the interests of the Zionists in the world. They can do this in their bilateral relations, in international forums, in public speeches, and in private negotiations. Moreover - as mentioned - since the aggressor and attacker is unwilling to cease their crimes, at least the Palestinian nation - which is right and defends its rights - should be able to defend itself.

The expectation from non-Muslim governments - mainly European governments - is that they should not remain silent in the face of the crimes committed against a nation - against men, against the elderly, against women, against teenagers, against infants, and nursing babies. Why do they remain silent? How can they support that usurping and occupying government despite all these crimes? Do they not claim to be advocates of human rights? If this statement is not a lie, deception, and political game and a means to plunder nations, this is the test of that. Here, human rights are trampled; they should take a stand, speak out, condemn Israel's actions, and put pressure on it. Just as they mobilize for a few Jewish criminals who are tried somewhere in the world for a crime of espionage and consider it their duty to intervene and speak out - while there, punishment of the criminal and legal action is taking place - here, where a nation is being oppressed, they should intervene. Why do they not intervene? It is a disgrace for European governments and others to be influenced by Zionist factors and companies affiliated with Zionists and wealthy Zionists. We do not say anything to America and do not expect anything from it; it will neither do anything nor can it; because the ruling body of America is in the hands of the Zionists.

The second topic is the arrival of the caravan of martyrs. This is an important matter. Not just this time; every time these caravans arrive, you see that our people are truly appreciative. What I say, I say as my own gratitude; otherwise, I know you people do not wait for recommendations and you respect them yourselves. If today this nation has dignity, power, and security, and if the universities, factories, and various government institutions have the opportunity to attend to their ordinary daily affairs; this is due to the blessings of these recently arrived corpses that have been found in the searches. They went and expelled the enemy; they went and secured national dignity; they went and removed the disgrace of the enemy's boot from the face of this dear nation. Therefore, it is necessary to appreciate them. Everyone living in this country should consider themselves indebted to the dear martyrs. This caravan that comes is part of this vast collection of martyrs; we all have a duty to respect them.

The main issue I intend to address today is the issue of elections, which is a very important matter. Do not consider elections a small incident. All elections in the country are like this; however, the presidential election is more important.

The presidential election is a manifestation of freedom, choice, and the growth of the Iranian nation. For a nation - like some nations you see with all their pomp and grandeur - it is a disgrace that in their presidential elections, thirty-five percent or forty percent of eligible voters participate. It is evident that the people have no trust in their political system, nor do they pay attention to it, nor do they have hope. Some American citizens were interviewed before their recent elections and were asked: Who will you vote for? They said: What is the use, what difference does it make; to no one! And so it happened; practically, thirty-some percent participated. In Islamic Iran, seventy percent, seventy-five percent, eighty percent of eligible voters participated. This is a great honor; this indicates that this nation stands on its own feet and looks at its issues and wants to decide on this matter.

The presence of the people in elections is one of the most important manifestations of national power. This is what we stated at the beginning of the year, that we should consider this year as the year of national power and pursue it; it is the duty of all of us to do this; however, each in our own share. One of the foundations of national power is that the people go to the ballot boxes and vote and elect the president. Of course, people's tastes are different; the candidates are also numerous; each of them has their own taste and opinion, and the people vote for one person; this is a subsequent matter. The first issue is that everyone should participate in this public test of the Iranian nation and show that the Iranian nation is alive and cares about the fate of its country. Various analysts around the world account for this matter; many of them know and some have seen and some have read in the files that in this country, from the beginning of the Constitutional Revolution until before the Revolution - which was about sixty years apart - except for very few instances, the people did not pay attention to the ballot boxes of the parliament. The governance of the country was also in the hands of a puppet family. They see that today the people of Iran enter the arena and choose their own officials. This is a great honor and dignity for the Iranian nation.

The next point is that all members of our nation must know that what they sow, they will reap. Some may not participate in voting; then they say: Why did such and such a thing not happen? You should have participated and chosen the one you think can do this work and whom you prefer, so that it can happen as you wish. It is not possible for us not to participate in elections; then the result of the elections may not be as we prefer; then we say: Why did it not happen! Yes, when a person does not participate, this is the result. Everyone must participate; this is a duty; it is both an Islamic duty and a national and patriotic duty, and the preservation of the dignity and glory of the country depends on this, as well as a political duty - those who have political understanding and discernment have a duty to enter this arena - and it is also an ethical duty; the rights of the people require that they enter this arena. The work that needs to be done in this country requires that a person enters this arena. Consider elections as a valuable opportunity and appreciate them and participate in them; it is a very important event.

In our constitution, the president holds a high position. In the constitution, heavy responsibilities have been placed on the president - which are mentioned in various articles - and many powers and facilities are at the president's disposal. In the overall system of our constitution, these powers and facilities and responsibilities are unique. The president has extensive powers: the executive branch, the country's budget, and various ministries are at his disposal.

Truly and fairly, it is appropriate for all people to feel a sense of responsibility regarding this matter. Fortunately, those who have entered this arena are numerous and can attract various tastes. Here, individuals must enter with precision, thoughtfulness, and calculation and also ask God Almighty to grant them success in what is good and beneficial for this nation.

Those who have passed the approval of the Guardian Council are legally qualified. Of course, qualifications are not the same; there are qualified and more qualified; assessments differ; one considers something as a criterion and sees someone as more qualified, and another considers something else as a criterion. This is not a problem; these should not lead to differences. Let there be no division among the people because of one group's preference for one presidential candidate and another group's preference for another candidate. What is the problem? The law has required that people search according to their tastes and choose.

Of course, the one who will receive the majority of votes will be the president of all the Iranian nation; he is not just the president of those who voted for him. That is, all the Iranian nation must consider him their president and feel obliged to preserve his presidency and maintain his dignity. Of course, he must also feel obliged to respect the rights of all individuals - whether those who voted for him, those who did not vote for him, or those who were his electoral rivals. The legal framework is this. Of course, the one who is elected will also be supported by the Supreme Leader. This has been the case from the beginning of the Revolution until now. The president is supported by the Leader so that he can carry out his work. As long as it is not against the law, he will be assisted to carry out his work and progress.

There are numerous responsibilities on the president's shoulders. The main two responsibilities are these. Of course, all capacities, capabilities, and talents that exist in this country must be utilized. All the needs of this country - today's needs, even the groundwork for tomorrow's needs - must be considered in decision-making. Justice must be the foundation and basis. Comprehensive security must be taken into account; social security, economic security, cultural security, and security of reputation. The people in the Islamic Republic must feel that their lives, wealth, children, honor, thoughts, beliefs, investments, and economic activities are secure. The health of the people, the dignity and national identity of the people, the scientific advancement of the country, the efficiency of the administrative apparatus, and the eradication of corruption from it are all present in the constitution. These are important responsibilities that must be prioritized. Of course, all these responsibilities cannot be fulfilled in four years; many of them will be realized in the long term, and over multiple terms, individuals must pursue these tasks to achieve results; however, the direction must be these.

Among these, two things are the most important that, God willing, in the aftermath of the voting, whoever is elected by the majority of the people, with health, safety, and security, and peace, becomes the legal president of this country, must prioritize these two things in their planning: one of these two things is economic opening and creating wealth in the country - resolving problems and reforming economic affairs - the other is the elevation of religious culture.

Economic issues are very important. We have spoken about national power; everyone agrees; that is, all segments of the nation and the officials of the country consider national power a banner and a flag that everyone must pay attention to. The truth is the same; because national power is not the power of Zayd and Amr; it is the power of a nation and a country. How is this power achieved?

Suppose one pillar of national power is economic power; that is, the country must strengthen its national currency economically; have a significant presence in the global economic markets; utilize its own resources to improve the economic situation of the country; eradicate poverty in the country or at least minimize it and be able to demonstrate the effectiveness of its system as a wealthy and affluent country in front of the world. This is economic power, which the economic officials of the country are obliged to achieve. Economic power also means that there should be no unemployment in the country; there should be employment; industrial and agricultural production should be at an optimal level; resources and mines of the country should be utilized in the best way. This is also economic power, for which various sectors are responsible.

Political power is also a pillar of national power. What is political power? Political power is that the country and the government can have an active presence in the political arena of the world; they should not be politically imposed upon; no one should be able to bully them; no one should be able to interfere in their political affairs; no one should be able to extend their meddling fingers into the internal affairs of the country. Political power - which is part of national power - is that political groups and entities within the country - whether those that have the name of a party and group or those that do not have the name of a party and group; many student and clerical groups and other various groups in our country are political; even though they do not have a party - should be able to gain political awareness and correct political discernment so that when necessary, they can stand behind the government. Political power is that the nation supports the government and the decisions of the country's officials. This is a glimpse of political power.

Cultural power is the same; that is, from a cultural standpoint, the culture of the country should be influential and not easily influenced, and cultural invasions should be effectively repelled.

All of this depends on the fact that the governing apparatus has financial capability. It depends on the fact that all the people in the country - who want to support the government - feel economic opening. Thus, the economic issue is influential in security, culture, dignity, and the prominence of political discourse in the country and in global presence. The economic issue is very important. In Islam, addressing the economic affairs of the people is among the most important duties of governments. The Prophet Muhammad - according to narration - said: "Poverty is close to disbelief." The essence of this statement is that we have come to give people faith; if you cannot provide their bread easily, their faith will be taken away from them. The reality is the same. The issue of eradicating poverty and facilitating economic work in the country is among the very important issues; it is an issue that whoever becomes president, God willing, must prioritize the opening and advancement of economic affairs and the resolution of people's problems.

The second is the elevation of religious culture and thought and action; which - as I mentioned in the first sermon - is a powerful source for all activities. If the faith of the people is strengthened, it creates resilient, tireless, active, and energetic beings; however, when faith weakens, all calamities follow. Therefore, strengthening the faith of the people is one of the two main tasks that the government and the future president - who will be determined after the elections - must strive for.

Of course, we have said that four years is not a short time; however, it is also not the case that all tasks can be accomplished in four years; no, they must strive - I have repeatedly discussed this with the officials - that in these economic areas, they should focus on one issue, two issues, or three issues from the beginning - for example, creating employment - and bring it to fruition. At the beginning of the year, we stated that this year should be considered the year of creating beneficial employment. This is a very important point. The energy of the youth should not be wasted. In addition, due to the lack of work and employment and income, the rights of a large number of people - who are afflicted by this calamity - should not be violated, and they should not be deprived of the blessings of society; because unemployment increases the gap between classes and the gap between the poor and the rich day by day. It drives some deeper into the depths of poverty; conversely, some advance toward the peaks of wealth through various means; this cannot happen. If any government strives - not that it should neglect other matters - and makes its main focus, for example, the issue of employment or organizing industrial and agricultural production in the country, certainly, the people will see its effects over four years.

Of course, the issue of corruption, which we have mentioned, is very important. Our dear people know this without me saying it; however, I also emphasize that if there is money and wealth in a society, but it is spent poorly, it is worse than having no wealth; because both the deprivations will remain, and some will create corruption with that improperly obtained wealth. The impoverishment of certain segments of society itself brings about corruption - various forms of corruption and addiction arise from poverty - and the enrichment of some through corrupt means also creates another swamp of corruption under the feet of the people; thus, corruption must be fought.

Of course, I thank the officials of the three branches who responded to this issue; however, it must be pursued seriously. Merely saying what I say and the leaders accepting it does not conclude the matter. In that letter, I wrote to the esteemed heads of the three branches that fighting corruption creates enemies. Anyone who wants to fight corruption will face a long line of enemies. Who are these enemies? The corrupt and their armies; because the big corrupt have their own armies; they stand against it and create all kinds of obstacles. Obstruction is not just that someone pulls out a knife and attacks someone. Today, it is even more dangerous than knife-wielding: they slander, create rumors, engage in cultural work, and label those who speak out and want to take these actions with incorrect and unjust labels. They must be confronted, and one must enter the field openly and honestly. Economic efforts must be made; the elevation of religious and faith culture must be prioritized; the fight against corruption must be pursued from all sides - both from the president who will be elected by the people, and from the other branches - so that, God willing, the people feel the movement toward righteousness.

Let me offer a few recommendations to the esteemed presidential candidates. In judging and commenting on these individuals, we have an equal view of all. Of course, a person may consider one to be first-rate and another to be second-rate. This is a personal and subjective matter; however, our view of this ten-person group that is currently in the field, and whose qualifications have been expressed according to the law, is an equal view, and we do not prefer anyone over another. Of course, I, like you, must search and identify the most qualified among them and personally vote for him; you must also do the same.

In any case, we offer these few recommendations to the esteemed gentlemen who are in this arena: In their campaigns, they should not overlook the values of the system; they should not defame each other and should avoid giving flimsy statistics. If they are to provide the people with statistics and make statements, they should present accurate statistics. They should speak to the people with complete honesty; whatever their beliefs are, they should tell the people. If they want to have an impact on the hearts of the people, this honesty will have a greater effect on the hearts of the people. They should tell the people what their true beliefs and intentions are; it is up to the people to choose what they want. They should not undermine national unity. It should not be the case that in order to attract one group or another, they say something that undermines the unity of the nation. They should not make promises that they cannot fulfill. They should tell the people what is within the framework of the constitution and what the capabilities of the country indicate is possible. Yes, they should promise the people that if they are elected, they will take on the management of the country with all their might and power, relying on God and the people, and will advance it; "Take it with strength"; they should take on this mission with strength and move forward and not show weakness anywhere. They should not engage in extravagant campaigns. One of the things that I have always been concerned about - whether in the elections for the parliament or in the presidential elections - is this. Neither should they engage in extravagant campaigns themselves, nor should they allow their supporters to do so. Some individuals may say: It does not concern us; others will engage in this extravagant work. You should tell them not to do it. Fortunately, as far as I have been informed, they have allocated many hours for the candidates to speak to the people through television and radio. Perhaps each of these gentlemen has thirteen or fourteen hours to speak with the people. Very well; this is the best campaign. Radio and television are everywhere; what need is there for the colorful extravagant campaigns that some engage in, which some individuals may not be able to afford and may be forced to borrow from others and, God forbid, become indebted?

We ask God Almighty to make this test one of the best, sweetest, most beautiful, and most blessed tests for our nation. We ask God Almighty that whatever is good, beneficial, and pleasing to Him for the nation and the country is realized with the utmost ease.

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

Indeed, We have granted you al-Kawthar. So pray to your Lord and sacrifice [to Him]. Indeed, your enemy is the one cut off.