Statements of the Supreme Leader of the Islamic Revolution in a Meeting with Various Segments of the People on the Occasion of the Birth of Amir al-Mu'minin Ali (peace be upon him)

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

Today is the birthday of the Imam of the pious and the master of the Mojahedin on the path of God. I would like to congratulate you, dear attendees of this session, and all the people of Iran and all truth-seekers in the world on this great occasion.

One group of the characteristics of Amir al-Mu'minin (peace be upon him) are his spiritual and celestial qualities, which we do not even have access to understanding. That scientific rank, that luminous and sacred status he possessed; the truths that surged within his being and in his luminous heart, which flowed as wisdom from his blessed tongue; that closeness to God and that remembrance of God that governed all his actions, words, and states, are things that, like his luminous nature, are not truly comprehensible to us; however, we believe in them and take pride in them because we heard them from the truthful and trustworthy. But there is another group of characteristics of Amir al-Mu'minin that keeps him as a model and an example in the eyes of all humanity throughout history, which are meant for following. A model is a means and a criterion for aligning the actions one wishes to undertake with that model. This model is not exclusive to a specific group; it is not even exclusive to Muslims. The reason why the face of Amir al-Mu'minin is so attractive in history is due to these characteristics. Therefore, someone who does not accept Islam or has not acknowledged the Imamate of that great figure still feels a sense of reverence in the face of the greatness of these characteristics and inevitably praises him. Thus, these characteristics serve as a model for all, and for us who today claim to have an Islamic government and an Alavi government, this model is more certain, urgent, and indispensable than ever. We must see what our message is in this world where we have raised the banner of Alavi leadership and what we wish to present to humanity. What framework do we set for the happiness of mankind and hold up as a sign? Amir al-Mu'minin is the highest model in this regard. It is not enough to merely say, "Amir al-Mu'minin, Ali," and express love and affection; rather, we must not contradict his behavior and the lessons he has taught us through his words and actions. My duty and that of my fellow officials is heavier; we must act and follow the path he has taken. Some may say: Where are you, and where is Amir al-Mu'minin? His power, his ability, his faith, his patience, that solid spiritual backbone of his; where are these, and where are you? This statement is, of course, correct. None of us can be compared to him. It is not appropriate to say he is better, he is higher, and we are lower; no, this comparison is fundamentally incorrect. He is at the pinnacle of the heavens, and we are in the dark soil, revolving around ourselves. The distances are vast; however, we can choose our direction; that is, we must bring ourselves closer to the direction and goal he indicated - each according to their ability; each according to the demands of their time - because the path is the same, and the goal is the same. This is a very important point.

Perhaps over the course of twelve or thirteen centuries, in this Islamic world, governments have come to power that exalt the name of the Prophet Muhammad and consider themselves the caliphs of the Prophet. If someone said you are not the caliph of the Prophet, they were even willing to kill him. They claimed, "We are the caliphs of the Prophet." From the Umayyad caliphs to the Abbasid caliphs, who ruled for about five or six hundred years, to the Fatimid caliphs in Egypt and North Africa; then the Ottoman caliphs, who ruled until the First World War in Asia Minor - that is, present-day Turkey - and their center of governance was there, and almost all these Arab countries were under their rule, all called themselves the caliphs of the Prophet. Some of them even went a step further and claimed to be the caliphs of God: "We are the caliphs of God; we are God's successors!" This was their title; but what was their practice? Their practice was in accordance with the oppressive royal customs that existed in the world before them, that were present in other parts of the world during their time, and that have continued to exist until today. The name was the caliphate of the Prophet, but the customs, practices, and behaviors were something else. Who are these people? What is the appropriate name for them? Hypocrites; that is, someone who claims something, promises something, raises the banner of something; but in their behavior, in their actions, and in their path, they are not committed to that thing. Another thing, another path, and another action govern their behavior and speech; this is what makes them hypocrites. Do we want to be like this? Do we want to raise the banner of Alavi leadership and the Alavi government and follow Amir al-Mu'minin, but align our governance with ideologies that are completely opposed to the path of Ali, to the thought of Ali, and to the logic of Amir al-Mu'minin? Now, some are completely opposed, some are ninety percent opposed, and some are eighty percent opposed, and their foundations are entirely different. Therefore, we must be more committed than anyone else to recognizing the Alavi model and making it our criterion. What is the Alavi model in governance? It has characteristics that must be observed. The people must also look at us and see if we are adhering to the characteristics of Alavi governance - now, to the best of our ability - and then accept that we are a government on the path of Ali. If they see that we do not adhere to those characteristics or act contrary to them - the discussion is not that our power is less than Ali's and we lack the will to follow that path - then they should not accept our words and claims and say, "No, this is not an Alavi government; this is not the government of the Guardianship of the Islamic Jurist." These are the criteria. These must be taken into consideration. Now, what are these characteristics? Of course, if we want to express the characteristics of the government of Amir al-Mu'minin, perhaps ten important characteristics can be stated. Here are a few of them that I will mention:

First, complete adherence to the religion of God and insistence on establishing divine law. This is the first characteristic. Any government whose foundation is not based on establishing the religion of God is not Alavi. In the midst of war - those who were in the field during the eight-year defense understand what I am saying - in that tumult of battle, where every warrior and soldier's ambition is to see how they can attack and how they can defend themselves, someone came to Amir al-Mu'minin and asked a question about monotheism. He asked, "In 'Say, He is God, One,' what does the word 'One' mean?" Now, this is not even a fundamental issue. He did not ask about the existence of God; he asked a subsidiary question. The companions of Amir al-Mu'minin came forward, saying, "O man of reason, is this the time for such questions!?" The Imam said, "No; let me answer him. We are fighting for this reason." That is, the war of Amir al-Mu'minin, the politics of Amir al-Mu'minin, the positioning of Amir al-Mu'minin, the heartaches of Amir al-Mu'minin, and all the main lines he chooses in his governance are for the purpose of establishing the religion of God. This is one characteristic. If in the Islamic system and in the Islamic Republic, which introduces itself as an Alavi government, establishing the religion of God is not the goal; whether people act according to the religion of God or not; whether they believe or do not believe; whether divine rights are established or not, and we say, "What does it have to do with us?" - if it is like this - this is not an Alavi government. Establishing divine law is the first characteristic, and this is the mother of all other characteristics of the life of Amir al-Mu'minin and the governance of Amir al-Mu'minin. His justice stems from this. The people's participation and consideration in the life of Amir al-Mu'minin are also related to this.

The second characteristic and criterion of the government of Amir al-Mu'minin is justice; absolute justice. That is, he does not prioritize any personal interest or any policy related to himself over justice. "Do you command me to seek victory through injustice? No, by God!" He is not willing to achieve victory through oppression. See how bright this banner is; what a lofty flag it is. They tell you that it is possible to win in this field of politics, in this field of scientific competition, in this field of elections, in this field of war, but it depends on committing this injustice. Which do you choose? Amir al-Mu'minin says, "I do not want this victory. I do not mind losing, but I will not commit injustice." All the statements you have heard about Amir al-Mu'minin regarding justice revolve around this absolute demand for justice of Amir al-Mu'minin. Justice for all and justice in all aspects; that is, economic justice, political justice, social justice, and moral justice. This is another criterion of the government of Amir al-Mu'minin. He does not tolerate injustice; he does not submit to injustice, even if his interests are lost. One of the great injustices is discrimination; whether discrimination in the implementation of laws or discrimination in the enforcement of regulations. These are absolutely unacceptable to Amir al-Mu'minin. One of his staunch supporters, who is a very skilled propagandist and constantly advocates for him, commits an unlawful act, and Amir al-Mu'minin enforces the divine punishment on him. The mentioned supporter, who does not expect such a thing, says, "O Amir al-Mu'minin! I am such a supporter of yours? I defend you so much?" The Imam replies, "Yes, it is God's decree." The support you provide for us, God willing, is appreciated, but God's decree is this. He enforced God's punishment on him; he then said, "Very well; since it is like this, I will go to the court of Muawiyah, who knows my worth!" And he left.

Another of the characteristics and criteria of the government of Amir al-Mu'minin is piety. See; each of these is a banner, each is a sign. What does piety mean? It means the intensity of vigilance that a person has in their personal actions to not deviate from the path of truth; this is the meaning of piety. It means being completely vigilant over oneself. Being careful in handling money; being careful in handling the reputation of others; being careful in selections; being careful in rejections; being careful in speaking so that they do not say anything contrary to the truth. That is, intense vigilance. Look at Nahj al-Balagha; it is full of these matters. Unfortunately, it has become common among some that they do whatever they want to do in the name of Amir al-Mu'minin, claiming that he acted this way and that way. On what basis? From where? Amir al-Mu'minin is in Nahj al-Balagha. Amir al-Mu'minin is in the numerous narrations that have remained from him and his pure descendants. Where are these things that some say Ali was like this, Ali was like that!? No; Ali is what is in Nahj al-Balagha. Look at Nahj al-Balagha from beginning to end! The entirety of Nahj al-Balagha is an exhortation to piety; a call to piety and righteousness. Until a person is pious, they cannot establish the religion of God. Being morally tainted is a great affliction. The heart of a person being tainted with sin prevents them from understanding the truth, let alone pursuing the truth. Piety is one of the characteristics of the government of Amir al-Mu'minin, arising from the will of the people and the desire of the people. "Taqallub" - that is, ruling over people through force and coercion - is not in the logic of Amir al-Mu'minin. Even though he considered himself to be right, he sat aside until the people came, insisted, pressed, perhaps cried, and pleaded, "O master, you come and take charge of our affairs." Then he came and took charge of the people's affairs. He himself said that if the people had not come; if the people had not insisted; if this serious demand of the people had not existed, I had no interest in this work. Seizing power and exercising authority has no attraction for Amir al-Mu'minin. The desire for power is attractive to those who want to satisfy their carnal desires and whims, not for Amir al-Mu'minin. He seeks religious duty; he seeks to establish the truth. The people entrusted power to him, and he took power and then maintained that power with authority. In those instances where some opposed his Islamic power, his Islamic government, he did not show any leniency or consideration. They are companions of the Prophet; let them be! They are dignitaries; let them be! They have a history of jihad in the way of Islam; let them have it! They opposed and confronted the rightful government, and they must stand against them with authority; and he did!

These three wars of Amir al-Mu'minin were of this nature. These are the characteristics of a correct government. If we are today the Islamic Republic, if we are an Alavi government, we must observe these. You, the people, must also demand these from us. You must demand the establishment of the religion of God. The fact that we look to see what the East and West say in terms of governmental and political concepts, what they say, and we try to align ourselves accordingly, is like the caliphate of the Ottomans, like the caliphate of the Umayyads and Abbasids. They also had the title of the caliph of the Prophet; their title was Islamic ruler; but their customs and practices were those of the kings of Khosrow and Caesar and the monarchs. Just as they acted, these also acted in the same way. If our name is Alavi government and Islamic government, then we go after Western capitalism, after a government that is run by the most vile oppressors and tyrants of the world?! Is this correct? This will be hypocrisy. We raise a banner with a name, and then under this banner, we pursue other things!? Today, in the Islamic system, all government officials, from top to bottom; from the leadership - who is the servant of all - from the president, from the ministers, from the judicial officials, from the members of parliament, and from the various managers across the country, must strive to establish the religion of God, revive justice, eliminate discrimination in the implementation of regulations, and pay the most attention to the deprived, underprivileged, and poor classes - just as Amir al-Mu'minin did - and make the slogan of piety their personal and public motto; this is our duty. Whether the world likes this government or not is not our criterion and standard. The direction is this, the orientation is this. Of course, the times are becoming increasingly complex; human interactions are becoming more difficult and intricate day by day; the implementation of justice and the establishment of truth is not an easy task; but this is the goal, and this is what brings happiness to the people; this is what secures the happiness of the people; this is what eliminates poverty and discrimination; this is what uproots corruption in society. Otherwise, if this is not the case, the tyrannical governments of the world talk about human rights but commit the most heinous acts against human rights. They invade Iraq under the pretext that it has used chemical weapons; while they themselves provided him with chemical weapons! They encouraged him! When he used chemical weapons, they turned a blind eye! Are these just? Are these advocates of human rights? Do they understand anything about humanity?! In the name of fighting terrorism, they want to set the world on fire. The most heinous and atrocious form of terrorism is currently taking place in the sacred lands of Palestine; not only do they not frown upon it, but they also encourage it; they defend it; they deem it necessary! Are these the governments that one should emulate?!

These are the very concepts that are being propagated under the name of democracy, under the name of liberalism, under the name of human rights, and under the name of freedom. Should we follow them, take their concepts, and then what do we do?! Act unjustly like them and then bring in the name of justice?! Is this anything other than hypocrisy?! Today, humanity is in suffering; today, humanity is suffering from a great discrimination; humanity is suffering from a great injustice. This great injustice is perpetrated by these powerful people; their hands are also holding the banner of human rights! This is pure hypocrisy. Should we emulate them?! Should we have any reservations in front of them?! Should we take their concepts and replace them with Alavi and Islamic concepts?! No; this is wrong. The correct path for someone who follows Amir al-Mu'minin is to keep the characteristics of Alavi governance in mind; as much as they can and have the power, according to what global mechanisms require - the era of industry and complex industries and these modern methods have their own requirements - they must observe these so that the orientation does not deviate even a little. This will create a noble human being; it will create an Alavi ruler. Such a society becomes powerful; such a society becomes resilient; a society where its people speak the truth and hear the truth from their officials; what they promise, what they say, what they raise as a banner, they act upon, and they are not among those who say, "Why do you say what you do not do?" This is the correct method, and this is possible by the grace of Amir al-Mu'minin.

My claim is that we have been able, within the reasonable power of weak human beings like us, despite all the global hostilities, to outline this path and show these characteristics to the world. The reason for the attraction that the blessed name of Imam Khomeini (may his soul be sanctified) and the name of the Islamic Republic have in the world today is precisely these; because we have been able to register these characteristics in the behavior of the Islamic government. Of course, they create disturbances, oppose, and harass; but the only way to confront disturbances, harassment, and sabotage is steadfastness and resistance. The Iranian nation, thanks be to God, is standing firm. Especially our determined and faithful youth are standing firm; we too, by God's grace, are standing firm. These global waves and misleading propaganda will not be able to make us submit to their demands. They want this system to submit to their wishes like their puppet regimes and to pave the way for the implementation of the international dictatorship of America and its ilk.

We hope, God willing, that God, by the grace of the pure spirit of Amir al-Mu'minin and the high status of that great figure, brings this dear nation closer to Alavi goals day by day; that our government becomes closer to the Alavi government day by day. May God, God willing, include the prayers of the Awaited Savior, may our souls be sacrificed for him, upon you and all the people of Iran and make us among the soldiers of that Imam in his presence and absence.

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