Sermons of Friday Prayers in 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 assistance, believe in Him, and ask for His forgiveness. We rely on Him, and we send blessings and peace upon His beloved, His chosen one, the best of His creation, 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. And send blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers. I advise you, O servants of God, to be God-conscious.

I recommend all dear brothers and sisters who are present for prayer to observe piety and devotion, and to pay attention to the Almighty God in every action and omission we encounter in our lives—both personal and social. Let us consider God; let us prioritize His satisfaction over everything and regard His commandments as a great fortune for ourselves. God willing, the fast of this month—which is the month of piety—will help each of us, wherever we are and whoever we are, to increase the means and provisions of piety within ourselves and in our actions.

These days belong to Amir al-Mu'minin (peace be upon him); in addition, this year has been designated as the year of this great figure. Why do we remember and commemorate Amir al-Mu'minin (peace be upon him)? First and foremost, it is to create an opportunity for ourselves to follow him. A Shiite is one who follows. If there is no following and adherence to him, claiming to belong to him would be an injustice to him. Furthermore, by introducing the face of that great figure, we can clarify the main issue of Islam, which is the governance of human societies with an Islamic system and Islamic directives, in the minds and hearts of the people of this time. The axis of everything is the several years of governance of Amir al-Mu'minin; therefore, our intention in what we say about that great figure should be to follow him. Of course, I must emphasize that in our time, when the Islamic system has come to power in accordance with the directives of Islam, those who have the primary duty to follow Amir al-Mu'minin are the officials and holders of positions in the Islamic system.

Amir al-Mu'minin (peace be upon him) has addressed both the officials and the general public. What he has said to the general public is primarily addressed to the officials as well; however, what is addressed to the officials is only directed at them. This is reflected in the letters of Amir al-Mu'minin—both in his famous letter to Malik al-Ashtar and in the other letters he wrote to the governors and officials of his system.

Today, we—both the officials and holders of positions in the Islamic Republic and the general public—urgently need to recognize these directives and recommendations and act upon them. If we act upon these directives, then "you will be the best nation raised for mankind" will be realized; that is, we will become a nation that when the whole world looks at us, they can take us as a model and set us as an example for themselves. If we do not act according to those methods and directives, gradually, God forbid, the situation of our people and officials may reach a point where they not only do not give any dignity to Islam but also diminish the status of Islam. If we distance ourselves from Islam and the directives of Amir al-Mu'minin in practice, this danger exists.

Since today’s atmosphere is not suitable for elaboration in speech, I would like to briefly present two sections in the first sermon: one section pertains to governance; the other section is the responsibility of the people, but its scope of work includes both governance and the people. The summary of the section related to governance in the words of Amir al-Mu'minin is this: in the view of Amir al-Mu'minin (peace be upon him), a governmental position should not be a means for comfort, enjoyment, and worldly gain for oneself. This is not a business like other businesses; this is a responsibility. Engaging in this responsibility cannot be for the purpose of gaining something, accumulating wealth, securing one’s future and that of one’s children through this means, or enjoying life in this world. So what should the goal of accepting governmental positions in the Islamic Republic and the Islamic system be? The goal should be the implementation of justice, ensuring the comfort of the people, providing the grounds for human society to flourish, for the elevation of human beings, and for the guidance and righteousness of humanity. When this becomes the goal in the view of Amir al-Mu'minin (peace be upon him), then all the statements we hear from that great figure make sense.

Amir al-Mu'minin says: I am ready to create the hardest conditions of life for myself; however, I do not want to meet God while I have wronged one of His servants; "By God, I would rather spend the night on the thorns of the saadan tree, awake, and be dragged in chains"; if they throw me naked on thorns or bind my hands and feet with heavy chains and drag me on the ground, this physical torture is more acceptable and beloved to me than meeting God and His Messenger on the Day of Resurrection while having wronged one of the servants or having accumulated worldly wealth for myself.

In another place in Nahj al-Balagha, he says: "Indeed, God the Exalted has made it obligatory upon the leaders of truth to consider themselves as the weak among the people"; that is, those in positions in the system of truth have no right to compare themselves with the elite and the wealthy and say that since the elite and the wealthy live this way and enjoy this way, we who hold this position and this responsibility in the Islamic Republic or in the Islamic system should strive to live like them; or that since the leaders and officials of other countries in non-divine and non-just systems live this way, we should live this way too; no. They have no right to measure their lives against the elite and the wealthy or with the deviants. So with whom should they measure their lives? "They should consider themselves as the weak among the people"; with ordinary people, especially the weak and those lower than them. In this expression, it is not said to live like them—perhaps not everyone can live that way—but it is said to measure yourself against them and compare yourself with them, not with the elite and the wealthy and the rich. An official and holder of a position in the Islamic system and the system of truth should not live in a way that resembles the lifestyle of the elite and the wealthy or the officials of non-Islamic countries. This is a wrong culture that suggests that anyone who reaches a position in government should have a certain type of house, a certain type of means of transportation, or a certain type of living conditions; no, the directive of Amir al-Mu'minin is not this; it is not limited to that time; it applies to all times. It was not the case at that time that all people were poor. Islamic conquests had taken place; there were wealth in the Islamic country, and there were wealthy individuals and merchants who—whether through lawful or unlawful means, we are not concerned with that now—had affluent lives. Amir al-Mu'minin says at that time that your life should not be an affluent life. This pertains to officials and holders of positions in the Islamic system, who should measure themselves against the weak people, not against the affluent of society.

In another letter to Ash'ath ibn Qays, he says: "And your work is not for your sustenance, but it is a trust upon your neck"; that is, this responsibility and position you hold in the Islamic system is not a means of sustenance and profit—let there be no misunderstanding—responsibility in the Islamic system is a burden on a person’s shoulders that must be borne for the sake of a goal and intention. This is the correct understanding of the Islamic government and Islamic responsibility.

Islamic officials should not live extravagantly and ostentatiously in their behavior and actions. More importantly, they should not live in a way that turns extravagant and ostentatious living into a culture. This is another point that is at least as important as the first one, if not more so. Suppose that through one person at a high level among the holders of positions in the Islamic government, the quality of the decoration of their living and working places, the quality of family life, the manner of their children’s marriages, dowries, and household items, and so on, is done in a non-Islamic manner—meaning extravagantly—this will become a culture; in the sense that others will look and learn; dowries will rise, marriages will become difficult, life will become hard, and this behavior will gradually reflect its effects in society over a short or long period. Therefore, the most important point of Amir al-Mu'minin regarding governance is this: a ruler should not use governance as a means for sustenance, living, and accumulating wealth, but should regard it as a responsibility. It is a burden on his shoulders; he must put all his effort into delivering this burden to its destination.

The central point of this responsibility is also to observe the limits and rights of the people, to maintain justice among the people, to uphold fairness in the affairs of the people, and to strive to meet the needs of the people. For an Islamic ruler, the needs and requirements of the people are paramount. A few days ago, I mentioned this to the officials of the country. One aspect of the issue of popular sovereignty is that the people elect the officials. The other aspect is that when the officials come to power, all their efforts should be directed towards meeting the needs of the people and working for them. This meaning resonates in the words of Amir al-Mu'minin. In a letter to Malik al-Ashtar, it is narrated from him: "Whoever wrongs the servants of God, God will be his adversary against His servants, and whoever God contends with, his argument will be invalidated, and he will be at war with God"; if someone wrongs the people, God is his opponent; God is the defender of the oppressed servants against him; He is, in a sense, his adversary; "and he will be at war with God"; he is in a state of war and confrontation with God. Of course, it does not matter; although Amir al-Mu'minin (peace be upon him) wrote these letters to his governors—Malik al-Ashtar, Ash'ath ibn Qays, Uthman ibn Hunayf, and others—this address applies to all levels of officials who have any responsibility.

If Islamic rulers and officials want to fulfill these duties, they need another point, which is sincerity and working for God and maintaining their relationship with God. The matter of an official and holder of a position in the Islamic system is not just facing the people; if he is not connected to God, working for the people and serving them—meaning the very primary responsibility he has—will be lacking. The support for this mission and responsibility is this connection with God; thus, Amir al-Mu'minin—according to the narration in Nahj al-Balagha—in this same letter to Malik al-Ashtar says: "And make for yourself the best of times between you and God"; the best and most vibrant times you spend on various tasks should be dedicated to solitude between yourself and God; that is, do not reserve your state of connection with God and repentance to the times of fatigue and lethargy. Then he says: "And even if all of it is for God"; although when you are an official in the Islamic government, all your actions belong to God—provided that "if your intention is pure and you do not harm the people"—but at the same time, amidst all these efforts, which are all acts of worship, set aside some time for solitude between yourself and God. This is the image of the holders of positions in the Islamic system and in the lexicon of Amir al-Mu'minin.

What we have from that great figure is mostly related to the period of his governance; what we have from the twenty-five years between the death of the Prophet and the caliphate of that great figure is very limited; and what is related to life during the time of the Prophet is mostly about jihad and overshadowed by the great light of the existence of the Prophet. Therefore, what is narrated from Amir al-Mu'minin mostly pertains to this nearly five-year period of his governance, which depicts the character of a ruler from the perspective of a ruler, and the first part of it pertains to the duties of officials, and the summary of it is this: the official of the Islamic system is one who is for the people and in the way of God; not for his own whims and personal interests.

The other section that I will briefly present—which pertains to the general public—primarily consists of enjoining good and forbidding wrong in social matters. Of course, in individual matters, piety is highly recommended by Amir al-Mu'minin; however, in the realm of social issues, perhaps no address to the people is more intense, more profound, more alive, and more passionate than the address of enjoining good and forbidding wrong. Enjoining good and forbidding wrong is a public duty. Of course, we should lament that the meaning of enjoining good and forbidding wrong is not properly explained. Enjoining good means urging others to do good deeds. Forbidding wrong means preventing others from doing bad deeds. Enjoining and forbidding is not just verbal; it has a stage before speech, which is the stage of the heart, and if that stage exists, the verbal enjoining of good will be complete. When you urge the people to do good for the Islamic system—such as helping the poor, giving charity, keeping secrets, showing kindness, cooperating, doing good deeds, humility, patience—and you say, "Do these things"; when your heart has an attachment and affection for this good, your urging is sincere. When you forbid someone from wrongs—such as committing injustice, assaulting others, misappropriating public property, infringing upon the honor of people, backbiting, lying, gossiping, conspiring, working against the Islamic system, collaborating with the enemy of Islam—and you say, "Do not do these things"; when you have aversion in your heart towards these actions, your forbidding is sincere, and you yourself act according to your own urging and forbidding. If, God forbid, the heart does not accompany the tongue, then a person falls under the statement, "May God curse those who enjoin good but abandon it". A person who urges people to do good but does not act upon it himself; who forbids people from bad deeds but himself commits those bad deeds; such a person is subject to God’s curse and will have a very dangerous fate.

If the meaning of enjoining good and forbidding wrong and its limits become clear to the people, it will be evident that one of the most modern, sweetest, most effective, and constructive methods of social interaction is precisely this enjoining of good and forbidding of wrong, and some individuals will not come to say, "Sir! This is meddling"! No; this is cooperation; this is public oversight; this is helping to spread good; this is helping to limit evil and wickedness; this is ensuring that in the Islamic community, sin is always regarded as sin. The worst danger is that one day in society, sin is introduced as virtue; good deeds are introduced as bad deeds, and cultures are changed. When enjoining good and forbidding wrong becomes prevalent in society, it ensures that sin remains sin in the eyes of the people and does not turn into virtue and good deeds. The worst conspiracies against the people are those that work and speak in such a way that good deeds—those that religion has commanded and that contribute to the growth and righteousness of the country—are regarded as bad deeds, and bad deeds are regarded as good deeds. This is a very great danger.

Therefore, the first benefit of enjoining good and forbidding wrong is that good and evil remain good and evil. On the other hand, when sin spreads in society and people become accustomed to sin, the work of someone at the head of society who wants to guide the people towards goodness, righteousness, and virtue will face difficulties; that is, he will not be able to do so, or it will not be easy for him, and he will be forced to spend a lot of resources to achieve this. One of the reasons for the failure of the efforts of Amir al-Mu'minin—with all his power and greatness—in continuing this path, which ultimately led to his martyrdom, was this. The narration I am about to read is a shocking and extraordinary narration. He says: "You must enjoin good and forbid wrong, or else God will appoint the worst of you over you, and your best will call upon God, but they will not be answered"; you must establish enjoining good and forbidding wrong among yourselves, promote it, and adhere to it. If you do not, God will appoint the wicked and corrupt over you; that is, the reins of the country’s politics will gradually fall into the hands of people like Hajjaj ibn Yusuf! The same Kufa where Amir al-Mu'minin was at its head and where he used to enjoin and forbid and deliver sermons in his mosque, gradually reached a point where Hajjaj ibn Yusuf al-Thaqafi came and stood in that same mosque and delivered a sermon, thinking he was advising the people! Who was Hajjaj? Hajjaj was someone who regarded the blood of a human being as no different from the blood of a sparrow! Just as easily as one would kill an animal or an insect, Hajjaj would kill a human being. Once, Hajjaj ordered that all the people of Kufa must come and testify that they are infidels and repent from their infidelity; whoever says no will have their neck cut off! By abandoning enjoining good and forbidding wrong, the people fell into extraordinary and indescribable injustices. When enjoining good and forbidding wrong does not occur and in society, wrongdoing, theft, deception, and treachery become prevalent and gradually become part of the culture of society, the ground will be prepared for the emergence of unworthy individuals.

Of course, enjoining good and forbidding wrong has various domains, the most important of which is the domain of officials; that is, you must urge us to do good and forbid us from wrong. The people must demand good from the officials; and not in the form of requests and pleas; rather, they must demand it from them. This is the most important domain. Of course, this is not the only domain; there are various domains.

In the matter of enjoining good and forbidding wrong, it is not only about forbidding wrong; it is also about enjoining good and good deeds. For a young person, studying, worshiping, good morals, social cooperation, proper and reasonable sports, and observing desirable customs and habits in life are all among good actions. For a man, for a woman, and for a family, there are good duties and great actions. Whenever you urge someone to do one of these good actions—tell them and ask them—this is enjoining good. Forbidding wrong is not only about forbidding personal sins. As soon as we mention forbidding wrong, it immediately conjures the image that if someone behaves or dresses improperly in the street, someone must come and forbid them from wrong. It is not only this; this is just a small part.

Forbidding wrong exists in all important areas; for example, actions that capable individuals can undertake and perform; this includes the misuse of public resources; this includes favoritism in public affairs of the country, regarding imports, companies, and the use of production resources, etc.; this includes the observance of friendships by officials. Sometimes two merchants and traders cooperate and are friends, and that has one ruling; but when a public official who has power and authority and a signature establishes a special relationship with someone, this is what is forbidden and sinful, and forbidding it is obligatory upon all those who understand these matters—within that administration, at that level, above him, and below him—so that the space becomes tight for those who are prone to misuse.

In the family environment, forbidding wrong can also be practiced. In some families, the rights of women are not observed; in some families, the rights of young people are not observed; in some families, especially the rights of children are not observed. These must be pointed out and requested from them. Violating the rights of children is not only about not showing them affection; no. Poor upbringing, negligence, lack of attention, and lack of affection are also injustices against them.

Among the wrongs that exist in society and can and must be forbidden are: wasting public resources, wasting vital resources, wasting electricity, wasting fuel, wasting food, waste in bread. We have so much bread waste; this is indeed a wrong; a religious wrong; an economic and social wrong; forbidding this wrong is also necessary; everyone can do it in any way they can; an official can do it one way, a customer at the bakery can do it another way, a bakery worker can do it another way. According to some statistics provided to us, the amount of our bread waste is equal to the amount of wheat we import from abroad! Is this not a cause for regret!? All of these are wrongs, and forbidding them is necessary. According to Nahj al-Balagha, Amir al-Mu'minin has placed forbidding these among the main recommendations. Regarding officials, how to act and give orders and establish rules; regarding the general public, urging them to be present, active, and feel responsible in social matters, through the same enjoining of good and forbidding of wrong.

A great responsibility lies upon us. Amir al-Mu'minin sacrificed his blessed life for this work; just as he spent his entire life from the moment he could strive—from the time he embraced Islam, from his childhood until the end of his life; whether during the Meccan period, the Medinan period, or afterward, or during his caliphate—he dedicated himself to this path and never ceased from striving and effort in the way of God. For a noble human being who wishes to soar above all phenomena of existence and be unbound and unchained, the true role model is Amir al-Mu'minin.

In these days, humanity is afflicted by his tragedy. When that great figure was struck and was at home, Asbagh ibn Nabatah narrates and says, "I entered and reached Amir al-Mu'minin. I saw that he had a cloth wrapped around his head, and his color had turned pale and yellow, and he was resting. His condition was not good; yet, he allowed the people who were worried about him outside to come in. They came one by one, greeted him, and even in that state of weakness, where the effects of poison were evident throughout his body, even down to his feet, he addressed the people, saying: 'Ask me before you lose me'; ask me, request from me! Even in the last moments of his life, he did not cease from striving and effort. Of course, following the phrase 'ask me', he said: 'But keep it brief'; but ask briefly; my state of leadership is not good. Peace be upon you, O Amir al-Mu'minin!

O Lord! We swear by Muhammad and the family of Muhammad, make us true followers of that great figure. O Lord! By Muhammad and the family of Muhammad, do not let our actions and behaviors be a cause of disgrace for Islam and the path of Amir al-Mu'minin; grant us success in moving along this path throughout our lives; keep us alive on that path and let us die on that path, and grant complete victory to Islam and the Muslims. O Lord! Forgive us; relieve the burdens of the people’s lives and grant success to the Islamic government and the officials of the Islamic country in fulfilling their duties and services.

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, especially upon Amir al-Mu'minin and the pure 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, Your proofs over Your servants and Your trusted ones in Your lands, and send blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers. I advise you, O servants of God, to be God-conscious and seek forgiveness from God for me and for you.

Once again, I recommend all of you, dear brothers and sisters present for prayer, to observe God’s piety. Our main topic in this sermon pertains to the issue of Palestine. The reason is that today the issue of Palestine is the foremost issue of the Islamic world. Today, all the Islamic Ummah, especially the closer countries—such as our nation and country—must pay attention to the point that both the Zionists ruling over Palestine and the usurpers of Palestine and their supporters are trying to portray the events inside Palestine as an internal matter of the usurping Israeli government, which is by no means the case. Even if not a single person were to rise in Palestine, due to the issue of Palestine, the Islamic world would be the enemy of the Zionists and their supporters; now that the people of Palestine have also risen and have consciously entered the field.

Palestine is an issue of the Islamic world for two reasons: one is that Palestine is a piece of Islamic land. Among all the prevailing Islamic sects, there is no disagreement, and all jurists agree that if a piece of Islamic land is separated by the enemies of Islam and the sovereignty of the enemies of Islam is established over that piece, everyone must regard it as their duty to strive and work to return that piece to Islamic territory. Therefore, the Muslim nations, wherever they are in the world, consider this their duty. Of course, many cannot take action; however, everyone who can and in any way they can must take action and will take action. This is why you see that the entire Islamic world welcomes the Quds Day that Imam Khomeini (may his soul be sanctified) designated for the last Friday of Ramadan each year—which is next Friday—and you will see this year, by God’s grace and with the help of the Almighty, that Quds Day will be held with more fervor and impact than ever before in the entire Islamic world.

The second aspect is that the very establishment of a Jewish state—or more accurately, a Zionist state—in this point of the Islamic world was created with a long-term imperialistic goal. The very establishment of this state in this sensitive location, which connects the western Islamic part of Africa to the eastern Islamic part, which is the Middle East and Asia, and serves as a crossroads between Asia, Africa, and Europe, was intended to ensure the continued dominance of the colonial powers of that day—headed by the British government—over the Islamic world, so that it would not be the case that if a powerful Islamic government—like during certain periods of the Ottoman rule—were to emerge, it could prevent the influence of the colonialists, the British, the French, and others in this region. Thus, they established a base for themselves. Therefore, according to historical documents, the establishment of the Zionist government there was more a colonial demand of the British government than a desire of the Jewish people. There is evidence that at that time many Jews believed that there was no need for this state; this state was not in their interest; thus, they were fleeing from it. Therefore, this was not a Jewish aspiration or idea; it was more of a colonial and British idea. Of course, later, when the United States seized the reins of world politics and the reins of imperialism from the British, this too became part of the colonial legacies that passed to the United States, and the Americans have made maximum use of it and continue to do so. Therefore, the liberation of Palestine and the eradication of the usurping Zionist state is an issue that concerns the interests of the nations of this region—including the interests of our dear country, Iran. Those who, from the very first day of the revolution, made opposing and resisting the influence and power of the Zionists one of their programs did so with this calculation. This program was chosen based on the interests of the country and the general interests of the Islamic Republic and the people of Iran. The same applies to other countries. All the intellectuals of Islamic countries, all the free-thinking politicians, all those whose hands are not stained with the ink of American imperialism believe that they must confront Israel; that is, they consider this part of their national interests.

For that false and fabricated usurping state, the issue of Palestine is not an internal matter; it is a fundamental international issue. What is important is that the new generation of Palestinians has realized the truth. Which truth? The truth that if they want to overcome the humiliation, degradation, and pressure imposed upon them, the way is through struggle and confrontation; the way is not to sit at the negotiating table, where the negotiators have gained nothing.

On the other hand, the behavior of the Zionists is so brutal and far from human compassion and mercy that it has naturally exhausted this new generation of Palestinians; they can no longer endure it. The Zionists think that if they exert force, bring tanks, shell, and use chemical weapons, they will silence the people. Yes, they may increase the pressure and silence the people for a while; however, they cannot eliminate the knots that are tied in their throats; those will not be eliminated; there will be such a thunder and roar in the atmosphere that it will bring down all their palaces. It is not the case that they can root out this movement.

The second point, which is very important, is that with this uprising, all the calculations of the usurping Zionist government have been thrown into disarray; because the basis of their calculations was that the Palestinian nation, after the initial pressures and after the exile of more than half of the original people of Palestine from their homeland and the passing of many years, would no longer have the spirit, determination, and energy to resist. Currently, these calculations have proven to be wrong, and this foundation has collapsed. When thousands of people who are within Palestine—not the Palestinian groups outside the borders of Palestine, such as those in Lebanon or Jordan or elsewhere—are determined to fight against that regime, the safe space they had envisioned for themselves as a promised paradise, to which non-Palestinian immigrants—namely Jews from all over the world—were brought, will no longer exist. Today, the calculations have fallen apart; thus, you see that their government has been forced to resign. This is compulsion and inevitability. Of course, those who exerted the most pressure for this resignation may think in their calculations that they must exert more force and bring a more ruthless government to power; however, this is a mistake. The issue is not a small one; it is a great issue; the fate of the Islamic world and the fate of all Islamic countries—especially those that are closer to this center of danger and this malignant tumor—depends on their fate.

In this month of Ramadan, the Zionists have committed maximum atrocities. You see that from the small child of perhaps one or two years old to the teenager, young adult, elderly, and sick, all are among the victims of these events. This shows the enmity of the enemy of Islam and Muslims—the ruling group over this part of the Islamic homeland—with human standards and human rights. At the same time, senators, politicians, and political elites in America openly support them. Let them do this; it is their will; this is their policy; their essence is that they must support these corrupt, devilish, and savage individuals. More than this, no expectation exists; however, the people of the world must take a lesson from this. Fortunately, our nation is awake and aware. The people of the world, who have always heard slogans of support for human rights, support for the majority, and, as they say, support for democracy from the Americans, who boasted about it, must see the ugly true face of American policies in the mirror of Palestine.

As for the Islamic Republic of Iran, from the very first day, it has clarified its position against this ugly phenomenon. The position of the Islamic Republic of Iran, which Imam Khomeini (may his soul be sanctified) stated, has been reiterated by officials many times, and we have also emphasized it many times, is that fundamentally this cancerous tumor of Israel must be removed from this region. This has a completely acceptable human formula, which is that all the people of Palestine—not those who have immigrated from other parts of the world to Palestine—should return from the camps and from all over the world to Palestine and determine their own government—which must be formed by them. Of course, it is obvious that no Palestinian—whether a Muslim, the vast majority of whom are Muslims; or a Christian or Jew, of whom a small minority also exists there—will agree to allow a group of street thugs from London, or from beaten families in Moscow, or from the riffraff of America to come and establish a government over them in their country. Those who once engaged in knife fights and only had the skill to kill well, and who acted according to the desires of the Zionist and Jewish capitalists, if they come and govern Palestine; it is evident that the Palestinian nation and the Islamic world will not allow such a thing. This formula is a worldly-friendly formula. Those who say we believe in the opinions of the people and believe in democracy, very well; here is democracy! After all, this piece of land that is located here has had people; these people are still alive today; several million live there, and several million more live outside— in Lebanon, Jordan, and other places; they should come together there and choose their own government; this is a very correct method. What is certain is that the Zionist government that is currently ruling and any other Zionist government has no right to exist and govern in the land of Palestine.

To our dear brothers in Palestine who are facing hardships there, we say: if you resist and be patient, you will attain both divine reward and victory. Victory is always accompanied by patience and movement in the way of God; "And indeed, God will support those who support Him"; there is no doubt about this. Therefore, victory will exist; however, they must be patient and endure. To all Islamic countries and Muslim nations, we also say that today it is the religious duty of all nations and governments to support that believing group and that oppressed nation and not leave them alone in the middle of the field. Of course, some assistance is being provided, and we hope that this assistance reaches its destination and, God willing, can be effective in alleviating the suffering of the Palestinian people. We ask the Almighty God to remove the problems of Islam and Muslims and the problems of the Palestinian people.