Statements of the Supreme Leader of the Islamic Revolution on the Sixteenth Anniversary of the Passing of Imam Khomeini (may his soul be sanctified)

In the Name of God, the Most Gracious, the Most Merciful Thanks be to God, the Lord of the worlds, and peace and blessings be upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, the infallible guides, especially the Awaited One of God among the inhabitants of the earth.

Today marks the painful anniversary of the passing of our great Imam. For the Iranian nation, the bitter memory of this day is unforgettable. Our presence in this place is to renew our covenant. We wish to say to the pure and exalted spirit of our great Imam: "Indeed, we are steadfast on the covenant we made with you"; that is, we are committed to the covenant. The covenant we have with our great Imam is a pledge to continue his path and strive to achieve his goals. We do not seek the Imam merely for the sake of pride in his name and his deeds; we do not consider him merely an ornament of the Islamic Republic. More importantly, the Imam guided us on a path, defined goals for us, and introduced us to indicators along the way so that we do not lose our way. Only by traversing this path can we attain a good life and taste its sweetness; that is, we can rid our society and nation of the nightmare of poverty and backwardness; we can realize humanity's long-held dream of justice; we can put an end to the humiliation of Muslim nations; we can firmly cut off the greedy powers of global arrogance from ourselves - not through flattery and expressions of humiliation -; we can establish ethics, piety, and faith in both our individual behavior and the grand plans of the country; we can attain freedom, which is a great blessing from God, along with all its benefits; these are the goals of the Imam. The movement of the Imam, the revolution of the Imam, and the system that he architected were created to realize these goals. Therefore, the path of the Imam is the path of faith, the path of justice, the path of material progress, and the path of dignity. We have pledged to continue this path and, God willing, we will continue it. The Imam opened this path for us and defined these goals for us. With his resolute will and powerful hand, with the help of this nation, he traversed the most fundamental stage of this long path and transformed the Islamic world. Men of God are like this; despite their indifference to worldly adornments, they can transform a world. The main factor of their power is their indifference to worldly adornments. The perspective of men of God towards everything and everyone is contingent upon their perspective towards God. Men of God breathe life into history, and they have breathed life into it. The true and spiritual history of humanity has been written by men of God. Look; today, even though thousands of years have passed since the time of Abraham, Moses, and Jesus, the concepts they gifted to humanity are still the most prevalent concepts today. Today, if we speak of freedom and human dignity, if human rights are raised in societies, if justice and the elimination of discrimination remain an attractive slogan in the world, if the struggle against corruption and corruptors and the fight against oppression and attention to sacrifice and selflessness in the path of truth are appealing and sweet in the eyes of humanity, it is because these concepts were presented to history by prophets - these men of God - and made available to humanity. Therefore, men of God transform history. They make the impossible possible with hope in God and fear of the Lord. The fear and hope of men of God are not like the fear and hope of worldly people; their attachment is to God; their reliance is on God; their fear is from disobeying God; they see all the laws of nature - which the powerful hand of God governs - as serving their goals and move forward with reliance on God; thus, they transform a world. Our great Imam was among such men.

Men of God govern hearts; and it is due to this connection to God that they become the kings of hearts. The guardianship of men of God is a spiritual and inner guardianship; their apparent guardianship, if they attain it, is also derived from their spirituality and inner guardianship. God grants His creative power to men of God, to His prophets, and to the successors of the prophets, and makes them rulers over hearts. A guardianship and government that lacks a trace of spiritual guardianship, even if it has some attractiveness, is nothing but a veneer of lies, deception, and hypocrisy. Therefore, the type of governance of men of God and divine rulers is different from others. The Imam showed us this model, and we witnessed it up close. When we look at ourselves, we see the distance between us and the prophets and the saints of God and the great divine and spiritual men as insurmountable and profound. However, our great Imam, in our time, in the absence of divine prophets and divine revelation, with his presence, his thoughts, and his actions, was able to show us a living example so that we could see what spiritual guardianship is. Today, the path of the Imam, the thought of the Imam, and the goal of the Imam are a means of salvation for the Iranian nation and the Islamic Ummah.

Today, I will present three brief points derived from the revolutionary and Islamic logic of the Imam: first, regarding the political school of the Imam, which is the main foundation of the Islamic Republic system; second, regarding the current state of the world and the international challenges related to Islam and Muslims; and the last point, regarding the current issue of the country, namely the elections.

The first point: The main essence of our great Imam's school is the relationship between religion and the world; that is, what is referred to as the issue of religion and politics and religion and life. In expressing the relationship between religion and the world, the view of Islam and the words of Islam were the basis and spirit and foundation of his work. Islam sees the world as a means in the hands of humans to reach perfection. From the perspective of Islam, the world is the farm of the Hereafter. What is the world? In this view and with this expression, the world consists of humanity and the universe. The lives of humans, the efforts of humans, the intellect and knowledge of humans, the rights of humans, the duties and responsibilities of humans, the political scene of humans, the economy of human societies, the scene of education, the scene of justice; all of these are fields of life. In this sense, the world is the fundamental field of duty, responsibility, and the mission of religion. Religion has come to shape and direct the collective efforts of humanity in this vast scene and in this diverse arena. Religion and the world, in this interpretation and meaning of the world, are inseparable. Religion cannot find another arena to fulfill its mission apart from the world. The world, without the engineering of religion and without the creative and constructive hand of religion, will be devoid of spirituality, devoid of truth, devoid of love, and devoid of spirit. The world - meaning the environment of human life - without religion, turns into the law of the jungle and a jungle environment and a jungle life. In this vast scene, humans must be able to feel security and tranquility and open the field towards spiritual elevation and perfection. In the scene of life, material power and force should not be the criterion of legitimacy. In such a scene, nothing other than religion can assume correct governance. The separation of religion from the world in this sense means emptying life, politics, and economics of spirituality; it means destroying justice and spirituality. The world, in the sense of the opportunities of human life, in the sense of the scattered blessings in the realm of the universe, in the sense of beauties and sweetness, bitterness and calamities, is a means for the growth and perfection of humanity. These, from the perspective of religion, are tools for humans to continue their path towards elevation and perfection and the emergence of the potentials that God has placed within them. The world in this sense is inseparable from religion. Politics, economics, governance, rights, ethics, and individual and social relations, in this sense, are inseparable from religion. Therefore, religion and the world, in the logic of our great Imam, are complementary, intertwined, and inseparable from each other. This is precisely the point that has provoked the most resistance, hostility, and animosity from worldly people and the arrogant powers since the beginning of the Imam's movement until today; those whose lives, governance, efforts, and wealth are based on the elimination of religion, ethics, and spirituality from society.

However, the world has another meaning. In Islamic texts, the world refers to selfishness and self-centeredness and being enslaved by one's desires and making others enslaved by one's desires as well. The entirety of the Quran and the hadiths and the words of the greats of religion are in condemnation and rejection of such a world. In the language of our narrations, the rejected world that cannot be reconciled with religion means desires and selfishness and egotism and self-worship; this world is characteristic of Pharaoh, Nimrod, Qarun, and is characteristic of kings and Bush and Saddam; this world is characteristic of the oppressive and tyrannical arrogant powers throughout history until today. Of course, these are the larger embodiments of moral vices, and this condemned world. An ordinary person can also have a Pharaoh within themselves and act in a Pharaoh-like, Qarun-like, Caesar-like, and imperial manner to the extent of their ability and resources. If their resources increase, they too will act like Pharaoh, Qarun, and the other tyrants and oppressors of history. This world cannot be reconciled with religion; this is the world that, in the language of narrations, is called the desire of religion; they cannot be reconciled. If someone wants to reconcile this world in this sense with religion, it is impossible. Religion cannot be built in service of such a world. To place religion in the service of such a world is a betrayal of religion. The Imam warned us against the enslavement of the world. Our great Imam, who saw religion as identical to politics, identical to economics, and identical to the world, constantly warned the people and officials against this second meaning of the world.

We must distinguish between these two meanings of the world. He himself had completely set aside the world in the second sense; he was not a person of desires and selfishness and egotism. However, the world in the first sense - meaning the vast realm of life - was something that, like Islamic texts and as Islam has taught us, the Imam considered to be identical and congruent with religion. Amir al-Mu'minin says: "The world is the marketplace of the friends of God"; the world is the place of commerce and trade for the friends of God, or it is the tool of their commerce and trade; they can use the world to attain spiritual elevation.

The path that the Iranian nation has ahead is the path of building the world. Knowledge, wisdom, economy, politics, individual life, social relations, and the grand plans of society - which are the various components of the world - must be built, advanced, flourished, and brought to fruition; and all of this will be realized under the shadow of religion. The Imam taught us this; and this was the very factor of the irreconcilable enmity and blind hostility of the superpowers towards the Islamic Republic, and it still is today. Today, one of the targets of the enemies' global propaganda is precisely this unity of religion and the world; they say, why do you consider religion to be the leader and engineer of the world? They feel threatened; because the world they want is a world of oppression and aggression and a world devoid of spirituality and ethics. This is the order that global arrogance has always envisioned for humanity today and yesterday. The Islamic Republic has shattered this false order and this vicious cycle; it shows an example that religion can be practically effective in the world of people.

The second point is about international and regional events related to Islam and Muslims. From the time of the Imam until today, the world has undergone many changes in the realm of political issues and political geography: the communist camp has collapsed; this was a very significant event in the world. The oppressed people of Palestine have turned to intifada and uprising; this was a very important event. Globally, hatred towards the United States government has become widespread; this is a very important event. In the region, the vile and corrupt tyrant like Saddam Hussein has perished and has been removed from the political influence of the region; this is an important event. In the Western camp, a fierce competition has arisen between America and Europe; a rift that they try to keep hidden; but the signs and symptoms of it are evident to all; this is a very important event.

There are two interpretations regarding the current situation: one interpretation of the current situation - which is superficial - is that America has gained more power with the changes that have occurred; it has besieged the Islamic Revolution and the Islamic world. They claim that America is present in Iraq (west of Iran), in Afghanistan (east of Iran), in the Persian Gulf region, and in parts of Southwest Asia, and has surrounded the Islamic Republic and the Islamic Revolution; therefore, America's power has increased. However, there is another interpretation, which is that these events indicate America's reactive movement in response to the awakening of the Islamic world. After the establishment of the Islamic Republic, the imperial power of America, which until that day could comfortably pursue its illegitimate interests in this region with the presence of a rival like the former Soviet Union, has been disturbed, and its powerful calm has been disrupted, and it has been threatened in the Islamic region. There was a time when America felt absolute power in the Middle East and had no concerns. Even governments that ostensibly had leftist tendencies did not pose a threat to America. The Ba'ath regime of Iraq was a so-called leftist regime and had close ties with the Soviet Union; but it did not pose a threat to America; because the Americans knew that whatever they wanted, they could direct this baseless regime, which was not supported by the people, towards that; and what they desired would be realized through it. Other leftist governments in the region did not pose a threat to America; but when the Islamic Republic was established, it was a new and incomprehensible phenomenon for the Americans. This was not a leftist regime dependent on the communist camp that, if it encountered a problem, they could negotiate with the leaders of the Soviet Union to resolve the issue; this was a regime that, firstly, relied on the will and faith of its people and was not dependent on any power center outside its own borders; secondly, the inspiration for this regime and its great leader was God and religion and divine fear and hope; thus, the world had no influence on its will. This very purity and sincerity that existed in this regime, and this slogan of spirituality and Islam - which reminds Muslims of their identity - led to the emergence of the Islamic awakening movement throughout the Islamic world. What the Americans have done over these years in the Middle East and in the Islamic region has been a reactive movement in response to the strong movement of the Islamic regime and the Islamic Republic. The Greater Middle East initiative that the Americans have persistently pursued and has failed until today and, with God's grace, will continue to fail, is a reactive movement in response to the Islamic uprising and the Islamic awakening movement.

The Americans know that they have no future in the Islamic world. In order to prevent the Islamic awakening from leading to revolutionary movements, they preemptively act; they want to delay what is the inevitable fate of nations with their initiatives and preemptive movements. Recently, the Americans have admitted that if their attack on Iraq had not occurred, the Saddam regime would have been overthrown in a short time by the faithful and Muslim elements of Iraq, and the initiative would have slipped from their hands; they fear this. Their activities are reactive and stem from fear of the consequences of the Islamic awakening in the Islamic world. The movement that the Americans are currently undertaking in this region is not due to power; it is due to the feeling of power in the Islamic camp and the Islamic uprising and the Islamic awakening.

Of course, the Islamic nations must be vigilant and must not underestimate the enemy and its plots and movements; they must maintain their vigilance and awareness. Today is the day of unity and solidarity among Islamic nations and governments. From here, I want to warn our nation and the nation of Iraq and the nation of Pakistan and other Muslim nations; they must control sectarian differences and the differences between Shia and Sunni. Today, I see hands that, systematically, under the guise of Shia and Sunni, create war among Muslims. The killings that occur and the explosions that happen in mosques, husseiniyahs, congregational prayers, and Friday prayers certainly have the wicked hand of Zionism and global arrogance behind them; this is not the work of Muslims. Both in Iraq, in Iran, in Afghanistan, in Pakistan, and in all other countries, today Muslims have the duty to focus on their points of unity and solidarity. Monotheism is one; God is one; prophethood is one; resurrection is one; the Quran is one; the majority of Islamic Sharia laws are one; all are common, but the enemy points to the points of divergence and fills hearts with animosity towards one another; so that it can achieve its goals. Our great Imam, who emphasized the unity of Muslims so much, did so because he saw and recognized this danger. In our country and other Islamic countries, the British and the British intelligence apparatus have created differences between Shia and Sunni; they have a lot of experience in this matter; everyone must be vigilant. Today, the agents of Zionism are also involved in these matters. Our intelligence indicates that the wicked hands of the Zionists and the agents of the enemies of Islam are involved in all the incidents that one sees in various corners of the Islamic world, either directly or indirectly.

Today, the Islamic world should take pride in the fact that its power and awakening have unsettled and alarmed global arrogance. Today, Muslim nations must appreciate the Islamic awakening. Today, the Iranian nation must appreciate its great movement that has awakened hope in the hearts of Muslims and can, God willing, herald the advancement of the Islamic world and salvation from chronic backwardness and humiliation by the enemies.

The last point I want to mention is regarding the current issue of our country; namely, the elections. Recently, we have shared a lot of information with our dear nation regarding the elections. We are getting closer day by day to the time of the elections. Elections are an important event; because the people will entrust the governance of the country for four years to a person; and it is he who can utilize the budget, income, human resources, and organizations of the country during this time; either correctly, or God forbid, incorrectly; either completely, or God forbid, incompletely; either with proper conduct, or God forbid, with questionable misconduct; either with attention to the needs of the people, focused on resolving the knots in the lives of the people, attentive to the multitude of problems that exist, or God forbid, indifferent to these matters. Thus, elections are very important in that the Iranian nation wants to entrust the governance of the country to a person who has very broad legal powers, has unparalleled resources at his disposal, and can advance the nation and the country for four years or even more; and he can either keep it stagnant or, God forbid, take it backward.

Elections are also important from another perspective, which is that elections symbolize the Islamic movement in our country. Elections are the gift of Islam to our nation. Our great Imam taught us the Islamic governance through elections. Islamic governance had remained in the minds and memories as hereditary caliphates; people thought that Islamic governance meant like the caliphates of Banu Umayyah and Banu Abbas or the Ottoman caliphate; one person with the name and appearance of a caliph, but with the essence and actions of a Pharaoh and tyrannical kings; then, when he dies, he appoints someone in his place. In the minds of the people of the world, Islamic governance was depicted in this way; which was the greatest insult to Islam and Islamic governance. The Imam redefined Islamic governance through the method of people's elections and the presence of the people and the selection of the people's representatives - which is the essence of Islam - for our people and realized it in our society.

Today, in our country, officials at various levels have been elected by the people; either directly or indirectly. We do not have appointed officials, hereditary officials, or officials due to money and worldly possessions in the Islamic Republic. The presidential elections, the elections of the Islamic Consultative Assembly, the elections of the Assembly of Experts for Leadership, and the city council elections are among the honors of the Iranian nation, among the honors of Islam, and among the honors of the Imam himself. Our constitution, by defining the instances of these sensitive and fateful elections, has been able to attract the minds and thoughts of the faithful, enlightened, and transformative individuals in the Islamic world.

The basis of religious democracy is different from the basis of Western democracy. Religious democracy - which is the basis of our elections and arises from the divine rights and duties of humans - is not merely a contract. All humans have the right to choose and the right to determine their destiny; this is what gives meaning to elections in the country and the Islamic Republic. This is much more advanced, meaningful, and rooted than what exists today in Western liberal democracy; this is one of our honors; this must be preserved.

Today, the sworn enemies of this nation are focused on diminishing and undermining these elections. What does their work mean? They are harmed by your elections. Your elections correctly define the Islamic Republic in the Islamic world and in the public opinion of the world; they are upset by this; hence, they oppose the elections. If you look at the enemies' propaganda, you will see that they are all against the elections. Sometimes, they may superficially support a candidate - with their own interpretation - but the truth is that they are upset with the very principle of elections and do not want a vibrant election to take place in this country. Of course, I hope and trust in God Almighty, and I know that our dear nation will emerge victorious in this test against the enemy.

I advise all brothers and sisters and all the dear Iranian nation to keep the atmosphere of the elections both warm and healthy. Those who are interested in a candidate should be careful not to undermine another candidate out of their interest in him; this creates discord and conflict among the people; in addition to the fact that undermining is fundamentally not right and has no benefit. Someone who wants to reduce the votes of a candidate by undermining them will not achieve their goal; both it is a wrong and illogical act, and in many cases, it is against religious law; and they will not gain any benefit. Keep the atmosphere healthy. Support your candidate, and others should support their candidates and vote for them. Be careful in finding your desired candidate. Lean towards someone who cares about the religion of the people, the revolution of the people, the world of the people, the livelihood of the people, the future of the people, and the dignity of the people. Thanks be to God, the field is open for testing and seeing and recognizing; our nation is also vigilant.

O Lord! Guide the hearts of the people to the best choice through Muhammad and the family of Muhammad. O Lord! Make the pure soul of the great Imam pleased with this nation and its officials. O Lord! Keep us steadfast in our covenant with this great man of history. O Lord! Make the sacred heart of the Awaited One (may our souls be sacrificed for him) pleased with us and include us in the prayers of that great one. O Lord! Pour down Your mercy, blessings, grace, and bounty upon this people.

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