Statements of the Supreme Leader of the Islamic Revolution at the Gathering of Pilgrims to the Sacred Tomb 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, our prophet, and the beloved of our hearts, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, the guided and infallible ones, especially the Awaited One among the inhabitants of the earth.

God, the Wise, says in His Book: In the Name of God, the Most Gracious, the Most Merciful. And We made them leaders guiding by Our command, and We revealed to them the doing of good deeds, the establishment of prayer, and the giving of alms, and they were devoted to Us.

The Almighty God describes the prophets and guides of humanity, those who bear the banner of guidance and instruction for generations, with these characteristics: according to the attributes mentioned in the Quran, they are the leaders and guides of guidance, and it is revealed to them to do good and to establish prayer and give alms, and their great honor is that they are servants of God and teach humanity the path of servitude through their actions.

Today, on the twelfth anniversary of the sunset of the brilliant sun of leadership and guardianship in contemporary times - that is, our great and esteemed leader, Imam Khomeini (may his soul be sanctified) - when we examine the conduct and actions of this great man and the successor of the prophets, we clearly find the characteristics of the guiding Imam in his life, conduct, and teachings. What is of great importance to all of us today is to become familiar with the path, manner, and teachings of the Imam - which truly constitute his real personality - although our nation has, thanks be to God, preserved this spiritual treasure for itself.

Today, in this great assembly, I convey one aspect of the Imam's personality to you, brothers and sisters, and to all the people of Iran. Because the conduct of the great Imam is not merely a statement of the personality of one individual; rather, it is a guide for the actions of all the people of Iran and the Muslims of the world; it is a guide for all those who wish to provide a worthy human life for themselves under the shade of Islam. Of course, the Iranian nation is more than others the audience of these words; because the burden of the trust that rests upon us - that is, the preservation of the great achievements of this revolution - is a characteristic of the Iranian nation. By safeguarding this great treasure, we must express our gratitude for this blessing. This aspect of the Imam's personality is that the Imam, in constructing and engineering the Islamic Republic system, considered all the elements and components that could make this system stable and enduring, and with complete skill, he embedded these essential elements within this lofty and solid edifice. These essential elements are Islam, the people, rule of law, and enmity against the enemy. The great Imam, in building the lofty system that replaced the decayed royal regime in Iran, meticulously placed these elements and components; he remained committed and devoted to them in his actions and insisted on them in his messages and teachings. Today, just like twenty-two years ago, all those who see the existence of the Islamic system as incompatible with their illegitimate interests and oppose it, confront these four elements more than anything else. Their main effort is to either remove the element of Islam from the system; or to strip the reliance on the people - with the same broad and profound meaning that the Imam paid attention to - from the system; or to undermine the legal foundation of the system; or to take away the constant vigilance and awareness against the enemy from the system and turn awareness into drowsiness and negligence. Therefore, these four elements become important for us. Today, I will present brief points regarding each of these:

The first point - which is the main element constituting the system - is Islamism and reliance on solid Islamic and Quranic foundations. Many have neglected this very effective truth; but the secret of the revolution's victory lay in this point; because the Iranian nation was and is deeply attached to Islam from the depths of their hearts. Most Muslim nations are like this, and if obstacles are removed from their path, their deep faith in Islam will become evident. Therefore, when the people saw the flag of Islam in the hands of the Imam and believed that the Imam had entered the arena of struggle to revive Islamic greatness and establish an Islamic system, they gathered around him. Then, when the revolution triumphed, motivated by this, they willingly presented themselves in dangerous arenas; because their faith in Islam was profound.

Some of those who considered themselves among the elite and political parties and experts in political matters did not like this. Apart from those who did not believe in Islam, some believed in Islam but did not accept the Islamic system. Thus, from the very beginning of the revolution, a current emerged alongside the line of the Imam that called for a secular system modeled after Western systems; however, with an Islamic facade; an Islamic name, but an un-Islamic essence; an Islamic structure, but an un-Islamic orientation. Of course, they were not averse to having a respectable cleric alongside such a system to make the system appear acceptable in the eyes of the people - because the people were attached to Islam - they would not mind having an acceptable cleric alongside the system to present the system as Islamic in the eyes of the people; while the statesmen of the system would manage the system in the un-Islamic manner they preferred and deemed fit, essentially resembling a reconstructed version of the royal regime, but according to the acceptance of the politicians and powerful figures of the world. The appearance and facade of religion would serve the purpose of mobilizing the people's forces; wherever the presence of the people was needed - during war and defense and paying taxes, etc. - this Islamic facade would compel the people to cooperate with that system; but if the people's legal rights were not secured, so be it; if there was no struggle against the arrogant powers, so be it; if the independence of the country and the culture and economy of the people fell into the hands of the enemies, so be it! Therefore, from the moment the Imam ordered that the constitution be drafted by the representatives elected by the people, wherever there was a mention of Islam and a sign of the real presence of Islam, they opposed it. When the principle related to the "Guardianship of the Islamic Jurist" was raised, they fought against it restlessly. Of course, they were not opposed to its guardianship - guardianship means governance; they were thirsty for power and governance - they were opposed to its jurist; because it meant the real presence of religion in society; they could not tolerate this. Wherever there was a sign of the real presence of Islam, they were objectionable.

The Imam stood against this current - which was very assertive - relied on the foundations of Islam; insisted on the composition and Islamic structure of the system with determination; because the Imam, like anyone familiar with Islam, believed - and we believe today - that the happiness, prosperity, freedom, and dignity of a nation, as well as justice and reliance on the people - in the true sense of the word - are secured under the rulings of Islam. Those who proclaimed justice and popular sovereignty showed that they could not justly secure the rights and interests of the people; but Islam can do this. Reliance on Islam meant the Imam's deep faith in the mission of Islam; that is, today Islam can save nations. Therefore, both in drafting the constitution and in all the guidance that the Imam provided to the Muslim nations during his blessed ten years of life, he emphasized Islam, and this caused the Islamic Republic system, despite the immense enmity of the global powers, to gain countless supporters among the Muslim nations and to instill enthusiasm, hope, and motivation in them, paving the way for the Islamic movement throughout the Islamic world. Today, if the Islamic Republic and its officials and leaders have dignity and honor in the world, it is thanks to Islam. Whether those who believe in Islam or even those who do not believe in Islam, the honor they attribute to the Islamic Republic and its officials is due to Islam. Even those who do not believe in Islam recognize the role, influence, and Islamic power and know that the one who embodies this power is seen as great and majestic in their eyes.

The Imam relied on Islam; he was not satisfied with the name of Islam; he insisted that Islamic laws must be implemented throughout all corners of the governmental and administrative apparatus. Of course, this was a long-term endeavor. The Imam knew that in the short term, this goal would not be realized; but he opened the way, initiated the movement, and indicated the direction, and everyone understood that they must genuinely move towards the rulings and teachings of Islam and the Islamic structure for the system and society to be able to secure justice, eliminate poverty, and eradicate corruption; to be able to compensate for the chronic pains that have been imposed on this nation.

Today, I, as someone who is closely familiar with the statistics and realities of the governmental apparatus, tell you dear people: wherever we firmly, knowledgeably, and clearly upheld the rulings of Islam, followed that movement, and sincerely sought to implement Islam, we succeeded; but wherever there has been failure and weakness, it is due to the fact that we have neglected Islam and the Islamic ruling and Islamic order in that matter. In the economic field, in the political field, in the international field, and in the field of proper public education, today wherever weakness and failure are observed, if someone examines closely and traces the roots, they will find that in that point, the Islamic command and ruling have not been taken into account. The Imam knew that if we cling to Islam, both worldly dignity, material prosperity, political power, and public security would emerge for the people; therefore, the Imam placed Islamism - in the true sense of the word - in the fabric of the Islamic system and this solid and lofty edifice.

The second element that the Imam paid maximum attention to was the element of "the people." Almost in all governmental systems in the world, there is talk of the people, and no one says that they want to act against the interests of the people. Even in hereditary authoritarian regimes, no one says that they want to act against the will of the people. Therefore, there is a claim of populism; but what is important is where, in reality, the dignity, rights, and role of the people are acknowledged. When the Imam emphasized the element of "the people," he did not engage in rhetoric; he genuinely believed in the authenticity of the element of "the people" in the Islamic system and placed the people in several arenas under his precise and genuine attention.

The first arena is the reliance of the system on the opinions of the people. The reliance of the system on the opinions of the people is one of the fields where the people have a role. The presence of the people and belief in them must manifest itself here. In our constitution and in the teachings and guidance of the Imam, it has always been emphasized that the system, without the support and vote and will of the people, is essentially nothing. Someone must come to power relying on the vote of the people. The system must move relying on the will of the people. The presidential elections, the elections of the Assembly of Experts, the elections of the Islamic Consultative Assembly, and other elections are manifestations of the presence of the vote and will and desire of the people. This is one of the arenas. Therefore, the great Imam remained firmly committed to this element in this arena during his lifetime and also reflected it in his will and advised the people and officials. In fact, elections and the presence of the people in the selection of the president, representatives of the parliament, or other elections they conduct, are both the right of the people and a duty upon them. In the Islamic system, the people are the determinants. This also stems from Islam.

The fundamental issue that I have repeatedly emphasized is that Islamism in the Islamic system is inseparable from populism. Populism in the Islamic system has an Islamic root. When we say "Islamic system," it is impossible for the people to be overlooked. The foundation and basis of the rights of the people in this election is Islam itself; therefore, our popular sovereignty - which is religious popular sovereignty - has a philosophy and basis. Why should the people vote? Why should the vote of the people be valid? This is not based on empty and hollow sentiments and is not based on arbitrary considerations; it is based on a very solid Islamic foundation. Thus, one of the arenas that the Imam always emphasized and embedded in the structure of the Islamic system and made it everlasting is the issue of the presence of the people in the election of the officials of the system and the accountability of responsibilities to the will and desire of the people.

The second arena is the duty of the officials towards the people. When we say "the people," it does not mean that the people come to vote and elect a representative; then there is no responsibility for that representative towards the people; it should not just be that if someone wants to do something for the people, it should be because the people will vote for them again; this is not the issue. In Islam and the Islamic Republic system, the philosophy of the officials' responsibility in the country is to work for the people. Officials are for the people and are servants, indebted, and trustees of them. The people are the center. Anyone who assumes a responsibility in the Islamic Republic must have all their concerns and efforts directed towards the people; both for the worldly affairs of the people, for their material needs, for their spiritual needs, for establishing justice among the people, for restoring the human dignity of the people, and for the freedom of the people. These are among the main duties of governance. Of course, when we say "the people," we mean all classes of the people; however, it is evident that those among the people who have been more deprived should be given more attention; therefore, the Imam constantly emphasized the underprivileged and the downtrodden classes of the country. It is a deception for someone to claim they work for the people; but in practice, their work is for the affluent classes, not for the underprivileged and deprived classes. Not that one should not work for the affluent classes; they should also benefit from the public rights of the country; but more attention, effort, and endeavor should be dedicated to those who are deprived and have been left empty-handed from their rights. Therefore, the Imam constantly emphasized the rights of the underprivileged and the downtrodden and the barefooted. In practice, throughout the entire period from the victory of the revolution until today and before that, those who have most bravely defended the system, endured the hardships of the system, and stood against the enemies have been the underprivileged and the barefooted and the downtrodden classes of society. These should be given more attention than others.

The third arena - which again revolves around the people - is the utilization of the thoughts and actions of the people for the advancement of the country; that is, to unleash talents and not leave them idle. From the early days of the revolution, the Imam always addressed the youth, students, thinkers of the country, and those who had talents, telling them to believe in themselves; to trust in their own power and to know that they can. This was in direct opposition to the teachings that were instilled during the long period of despotism in this country, which suggested that the people of Iran could not. We saw during the revolution that those who did not truly believe in Islam also did not believe in this meaning. Their eyes were always on the borders of the country and they did not have faith in the people and their capabilities. This thought and this attention were also institutionalized by the Imam in this system, so that the young talents of this country would feel capable; and everything you observe today in terms of scientific and industrial progress in the country is a result of this. Wherever signs of dependency are observed - which means the humiliation of the Iranian nation and its talents - it stems from the opposite of this thought.

The fourth arena regarding the Imam's attention to the people is the necessity of the continuous awareness of the people. The Imam himself, even in the later years of his life - in the state of an elderly man - took every opportunity to express the truths to the people. In the global propaganda apparatus, the role of distortion and misguidance is an extremely dangerous role that the Imam paid attention to. Unreliable and enemy-dependent intellectual communication tools compelled the Imam to always be in a position of elucidating and guiding the people and also to constantly advise others to inform the people of the truths and to familiarize their thoughts with the realities that the enemy tries to keep hidden from them. This is why we constantly advise those who have the means of expression and pen and various platforms to focus their goals and efforts on the correct elucidation of the truths.

Today, the enemy is working precisely in opposition to this fundamental Islamic point. Since the early days of the revolution, one of the enemy's main objectives has been to distort the truths and history. If at any time a voice or pen of a mercenary emerged inside the country that distorted the truths of the war, revolution, and Islam, you would see cheers of encouragement rising from around the world. Today is no different. Today, if there are those inside the country who, to please the global arrogance and satisfy the enemies of Islam and this nation and this country, say and write things that distort Islam and the history of the revolution and the figures of the revolution, you will see that the propaganda apparatus of global arrogance cheers for them and encourages them! Elucidation is a very important issue. Humans are followers of their own perceptions and views. If someone can distort the truths in the eyes of the people, they have effectively led the actions and will of the people towards misguidance. This is exactly what the enemy wants. Today, if anyone writes or speaks against Islam and the sanctities and the struggles of this nation; if anyone makes remarks against our best children - that is, our martyrs and the fighters in the way of God - you will see that they are met with applause from foreign radios, politicians, and writers. Today, all individuals - whether those whose statements have broad applications or those whose words have effects in smaller spheres, such as schools, classrooms, universities, and workplaces - are responsible, and if they see that the truths and certainties of Islam and the revolution are being distorted, they have a duty to elucidate; they must not remain silent. The Imam paid great attention to this point. And this is one of the things that contains the secret of the strength, durability, and persistence of the system.

The third element that was important to the Imam was order and law. Therefore, even before the revolution succeeded, the Imam appointed a government. The revolutions of the world or coups that occurred in the name of revolution - which filled the mid-decades of the last century with such revolutions - were not like this. When a revolution occurred in a country - whether a true revolution or a coup in the name of revolution - there was no news of a government and governmental organization and order for a long time. A group called the revolution's officials would take control of the country and act according to their own whims and judgments - however they saw fit. In the Islamic revolution, the Imam did not allow this to happen; even before the victory of the revolution, he appointed a government to maintain order. Although there was a Revolutionary Council at that time, the Imam wanted the country to be governed in a legal and logical manner. The principle of determining what system would come to power in the country was entrusted to a referendum and public votes by the Imam. This had no precedent in the world. In no revolution in the world have we heard or seen that the choice of the type of system - especially in the early days of the revolution - was left to the people. Not long after the victory of the revolution, the Imam announced a referendum regarding the Islamic system, in which the people voted for the Islamic Republic. A few months after the victory of the revolution, the Imam said that a constitution should be written. That work was not done by a group appointed by the Imam, but rather by the representatives elected by the people. The people elected the members of the Assembly of Experts - who were the representatives of the people - to draft the constitution; again, that constitution was put to a vote by the people. Not even a year had passed since the victory of the revolution when the people participated in the presidential elections; shortly thereafter, the Islamic Consultative Assembly was established. Therefore, from the beginning, the foundation of the revolution was based on order and law. Those who could not come to terms with this logical arrangement of the revolution or could not tolerate that this revolution moved step by step logically, disrupted in all these instances. Their remnants today still accuse the revolution of lawlessness! This revolution was a manifestation of order and law; in no other place in the world, in these revolutions that have occurred - whether in the revolutions of this century or before - has such a thing been seen. This should be valued. Adherence to order and law and the legal responsibilities of the branches must be respected by all.

If today you see that, with the propaganda and incitement of the enemies, at any moment in time, the legal powers of the country are subjected to propaganda attacks, this is a continuation of the enmity that has existed since the beginning against the foundation of order and law in the Islamic Republic, and the Imam stood against it. We have always emphasized this and will repeat it again, the duties that are determined in the constitution for the three branches and legal officials are valid and respected, and everyone must submit to this law. Lawlessness manifests itself in various forms. One of them is that there is propaganda against the foundations and arrangements of the constitution and slander is spread, and disrespect is shown towards the legal responsibilities in any of the sectors. This is what the enemies of the Imam and Islam have insisted on since the beginning, and the Imam stood against it.

The fourth essential element that the Imam embedded in the foundations of the Islamic Republic system - and thanks be to God, it has become the source of the system's durability - is the issue of enmity against the enemy and opposition to domination. The Imam never neglected the enemy's plots and schemes, nor did he allow the officials to neglect them. A system like the Islamic Republic, which threatens the interests of the arrogant powers of the world at this point in the world and in many Islamic countries, is naturally subject to enmity. In our dear Iran, these powers had for many years coiled around the national resources and political apparatus of the country like a snake. In the usurping and dependent royal regime, did anyone dare to insult those who had entered this country to humiliate and impoverish the nation and plunder its resources and keep it backward?! No one dared to say to them, "You have an eyebrow above your eye!" The Americans, Zionists, and other plunderers of the world came to Iran in complete security and tranquility, went and took away. The politics of the country was in their hands; the coming and going of governments was in their hands; bringing and taking away the king of the country was in their hands; appointing prime ministers was at their discretion; and the political positions of the country were entirely in line with their desires and interests. The Islamic Republic came and completely disrupted this arrangement. The Imam knew that this enemy would not remain silent and would retaliate. If at one point they retaliated and were slapped back, they would temporarily retreat to strike again; therefore, vigilance and awareness are necessary. Today, unfortunately, I see that some are propagating according to the desires of those enemies that this is an illusion! The enemy wants exactly this: that the people, the officials, the government agents, the administrators of the country, and the planners and lawmakers of the people's lives neglect the enemy's threats. We must not allow this; we must recognize the enemy and their methods of enmity. This is something that must always remain in our memory, and the Imam emphasized this point. This is why you saw the Imam saying, "Whatever you have to shout, shout it at America."

Dear brothers and sisters! My dear youth! Dear people of Iran! These are four fundamental points of strength. Both the people and the officials must appreciate these. These four elements ensure the persistence of the system. These four elements ensure that the enemy can never strike a blow to this system. Wherever we have neglected these four elements, we have been struck. If we have suffered economic blows, if we have experienced economic backwardness, if we have encountered weaknesses in political matters, it has been due to neglecting these elements. Where we have made progress, where we have gained dignity, where we have been able to remove obstacles, where we have thwarted the enemy, it has been due to reliance on these elements. Do not let these elements slip from the hands of the people and come under attack. Do not allow the enemy to pave the way for renewed domination over this country. The vigilance of the country's officials and the entire populace is necessary.

On this occasion, I would like to refer to the very important issue of elections. Elections are a manifestation of the presence of the people. Elections are both the right of the people and their duty. It is the right of the people to come and choose the executive manager of the country. It is the duty of the people; because with your presence, the system is strengthened; Islam is honored; the sovereignty of Islam in the world is exalted, and the enemy's conspiracy - which accuses Islam of being separate from the votes of the people - is nullified. Your presence can be considered a defense of Islam and the country and the revolution. The more extensive and stronger this presence is, the greater the sign of the Islamic system's power. The Islamic system takes pride in front of its friends and enemies in the world that the number of those present at the ballot boxes is high. This is a source of pride for the Islamic system. All those who feel responsible for Islam and the future of this country have a duty to participate in this divine test. Of course, this presence must be conscious and based on research and obtaining evidence between oneself and God. Whoever votes and chooses an individual must do so based on discernment. Obtain this discernment and, God willing, participate decisively in this divine test.

Thanks be to God, throughout these twenty-two years, all our various elections have been held in a calm environment. Those who wish to impose their vile desires on this country and this people from outside these borders have, firstly, wanted the people not to participate in the elections and for the elections to be lackluster; secondly, if elections are held, they should be accompanied by chaos, disputes, and conflicts. However, the people have, throughout these twenty-two years, whenever there has been an election, struck back at the enemy with their calmness, and this time, God willing, with your efforts, it should be the same. God willing, the government that is formed based on this election should consider itself a servant of Islam and the people and at the forefront of confronting the enemies and bring this country and this nation one step closer to the Islamic ideals - which are the source of the people's happiness and prosperity. Strive and also ask the Almighty God to assist you and the officials so that they can fulfill these great responsibilities.

O Lord! Bestow Your mercy, forgiveness, and grace upon the pure soul of our great Imam and gather him with Your saints. O Lord! Gather his devoted and obedient servant - the late Mr. Haj Ahmad Agha - and his other esteemed son - the late Mr. Haj Agha Mustafa - with Your saints. O Lord! Gather our dear martyrs, who were followers of the Imam and devoted to that great man, with the martyrs of Karbala and their Imam. O Lord! Bestow Your goodness, grace, mercy, and favor upon this nation and make them successful, victorious, and honored in the experience of elections and in all great tests. O Lord! Make the sacred heart of the Awaited One pleased and satisfied with us and include us in the prayers of that great one.

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