Statements of the Supreme Leader of the Islamic Revolution in Friday Prayer Sermons 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 help, guidance, and forgiveness, and we place our trust in Him. We send blessings and peace upon His beloved, chosen one, our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and noble progeny, especially the Awaited One among the people of the earth. And blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers.

I advise all brothers and sisters who are praying, and myself, to observe God-consciousness (taqwa). From the beginning of the first sermon of Friday prayers, let us instill piety and devotion in our hearts and souls, and let us take advantage of the fasting of the month of Ramadan and the spiritual atmosphere and purity of this month; so that our hearts may incline towards the great quality of piety and we may truly become pious and God-conscious.

Today - the twenty-first of Ramadan - is likely both the Night of Decree (Laylat al-Qadr) and the day of the martyrdom of Amir al-Mu'minin (peace be upon him). Last night was one of the three distinguished nights of the year; nights that are likely to be the Night of Decree. The descent of the divine angels and the Spirit occurred last night or will occur in one of the other two nights. Blessed are those who, with the descent of the divine angels, were able to make their souls angelic. The presence of the divine angels on earth and among us people - as it is said: "The angels and the Spirit descend therein by God's permission from every command" - should help us draw closer to angelic traits. Certainly, among God's servants, there have been those who spent last night well, and their discerning eyes and truth-seeking souls have perceived the truths of the Night of Decree. Perhaps some have seen the angels with their own eyes. You dear people have also spent and are spending the nights of the nineteenth, twenty-first, and God willing, the twenty-third well. We see that our people, our youth, both men and women, truly intend to purify themselves during these nights; hearts soften, eyes become tearful, and souls become delicate; fasting has also helped. We must be hopeful, pray, and strive to use these nights for our spiritual ascension; for prayer is the ascension and means of elevation for the believer. Prayer is also the ascension of the believer, and the Night of Decree is the ascension of the believer. Let us strive to ascend and distance ourselves as much as possible from the material filth that many people around the world are trapped in. Attachments, bad temper - inhuman and anti-human traits - aggressive and greedy spirits, corruption, immorality, and oppression are the filth of the human soul. These nights should help us distance ourselves from these things.

However, regarding today's martyrdom. This martyrdom is not a calamity that occurred at a certain point in time for which we now shed tears; no, this calamity is an eternal one. The calamity of the martyrdom of Amir al-Mu'minin, this "By God, the pillars of guidance have collapsed," did not only cause damage at that time; it created losses for the entire history of mankind. Fatimah al-Zahra (peace be upon her) said twenty-five years before this date to the women of Medina that if Ali were put in charge, "He would lead them on a smooth path" - "smooth" means easy - he would not allow the authority of the government and the spirit of Islamic governance to inflict even a slight wound on the body of the Islamic community; he would not allow even a tiny harm to occur; he would advance the work and prevent any harm. The best form of governance is one that does not wound the people; it should enrich their lives materially and spiritually. "He would not tire the traveler, nor would he bore the rider, nor would he bring them to a spring other than a clear one"; these were the words of Fatimah al-Zahra at that time. This event was delayed by twenty-five years; but eventually, the Islamic community came together and brought Amir al-Mu'minin to power. Amir al-Mu'minin accomplished great things during these few years; that is, from the month of Dhul-Hijjah in the year 35 to the month of Ramadan in the year 40 - four years and nine months or ten months - he laid the foundations for works that, had it not been for the treacherous sword and this great crime committed by Ibn Muljam and the elements behind this crime, Amir al-Mu'minin would have continued this path, and perhaps the Islamic world would have been secured for centuries. Therefore, the calamity that occurred that day was a great loss for the Islamic world and the history of Islam. Again, they distanced the clear and pure spring that could have quenched the thirst of the Islamic world; thus, the calamity is eternal.

The important work that Amir al-Mu'minin accomplished during this time can be summarized in a short sentence, and I will briefly explain it today. Amir al-Mu'minin demonstrated that the Islamic principles and values that emerged during the isolation of Islam and in the small community of Muslims could also be implemented during the prosperity, expansion, power, and material development of the Islamic community. If we pay attention to this point, it is very important. Today's issue is the same. Islamic principles, Islamic justice, honoring humanity, the spirit of jihad, Islamic construction, and the ethical and value-based foundations of Islam were revealed through divine revelation during the time of the Prophet and were implemented in the Islamic community to the extent possible by the Prophet. But what was the Islamic community during the time of the Prophet? For ten years, it was just Medina; a small city of a few thousand people. Then they conquered Mecca and Ta'if; a limited region with very limited wealth, widespread poverty, and very few resources at their disposal. The Islamic values were established in such an environment. From the day the Prophet passed away, twenty-five years have passed. In these twenty-five years, the area of the Islamic country has increased hundreds of times; not two, three, or ten times. That is, at the time Amir al-Mu'minin came to power, from Central Asia to North Africa - that is, Egypt - was under the authority of the Islamic government. One of the two great neighboring states of the first Islamic government - that is, Iran and Rome - had been completely destroyed, which was the Iranian government, and all of Iran at that time was under the control of Islam. A large part of the Roman territory - which included Syria, Palestine, Mosul, and other places - was also under the control of Islam. Such a vast area was under the control of Islam; therefore, a lot of wealth was created; there was no longer poverty or scarcity; gold became common, money increased, and abundant wealth was generated; thus, the Islamic country became wealthy. Many people enjoyed more than enough comfort. If we had removed Ali from the equation, history might have judged that the Islamic principles and prophetic values were good; but in the same period of Medina; the same period of the small and impoverished Islamic community; but after the Islamic community grew and mixed with various civilizations; cultures and civilizations from Iran and Rome entered the lives of the people, and various nations came under the umbrella of the Islamic community, those principles would no longer be sufficient and could not govern the country. Amir al-Mu'minin, in these five years, through his actions, conduct, and governance style, demonstrated that no, the same brilliant principles of the early Prophethood - the same monotheism, the same justice, the same fairness and equality among humans - can be implemented with a capable caliph like Amir al-Mu'minin. This is what remains in history. Although this method was not continued after Amir al-Mu'minin, he showed that if an Islamic ruler and community leaders and Muslim managers are determined and have a firm belief, they can implement those principles even in the era of the expansion of the Islamic government's territory and the emergence of various new living conditions, and benefit the people from them. This is also our issue today. Some think that the slogans of the revolution; the slogan of justice, the slogan of jihad, the slogan of religion, the slogan of independence, the slogan of self-sufficiency; the slogans that excited the people, brought them to the scene, toppled the tyrannical regime, and the people resisted for eight years in war, have become outdated and cannot be implemented; no, it may be that we have become outdated and lost our power and strength. We have weakened; those principles remain strong and firm. If we enter the field with the necessary faith, with sufficient management, with enthusiasm and hope, and without being subdued by the political and propaganda tricks of the enemies, those principles will manifest even more today. It is evident; social justice in a community of ten or fifteen thousand people in Medina is one thing, and social justice in a community of several tens of millions and several hundred millions during the time of Amir al-Mu'minin is another. And Amir al-Mu'minin accomplished these tasks.

I will mention a few of Amir al-Mu'minin's actions - which are reflected in his statements - here; there are thousands of such instances in the life of Amir al-Mu'minin. People came and insisted on allegiance; but he did not accept. The insistence of the people increased. All the elders, young and old, leaders, and old companions said no, only Ali ibn Abi Talib should be there, and no one else can. They came and insisted on taking him. He said let us go to the mosque. He went up on the pulpit and delivered a sermon, expressing his views. Amir al-Mu'minin said: The wealth that until today the chosen and respected individuals have unjustly and wrongfully appropriated, wherever I find these assets, I will return them to the public treasury. Over these years, some people had been able to take money from the public treasury for their own benefit. He said I will return all of these; "If I find it has been used to marry women"; even if I see that you have set it as a dowry for your wives, or "and bought slaves for your harems"; I will return it to the public treasury. The people and the elders should know that my method is this.

After a few days, opposition began. Of course, the oppressed and the downtrodden of society pray to God for such a method to be adopted; but the influential and those who were the real addressees of this matter were obviously dissatisfied. They held a meeting and said what is this that Ali wants to do? Walid ibn Uqbah - the same one who was the governor of Kufa during the time of Uthman - came to Amir al-Mu'minin on their behalf and said, O Ali! Our allegiance to you has a condition; "We pledge allegiance to you today on the condition that you do not touch what we have gained from wealth during the days of Uthman"; our condition is that you do not touch the money we have acquired and do not interfere with our gains from before you. After Walid ibn Uqbah, Talhah and Zubair came. Of course, Walid ibn Uqbah is different from Talhah and Zubair. Walid ibn Uqbah is actually one of the new Muslims; his family was anti-Islam and anti-revolution and fought against Islam; then, when Islam prevailed, towards the end of the Prophet's time, he, like others from the Umayyad clan, embraced Islam; but Talhah and Zubair were among the early Muslims and close companions of the Prophet. Talhah and Zubair, who were the great figures of Islam at that time and among the remnants of the Prophet's companions, came to Amir al-Mu'minin and expressed their grievances; among other things, they said: "You have made our right in the distribution equal to that of others"; you have treated us equally with others in the distribution of the public treasury; "and you have equated us with those who are not like us"; you have placed us on par with those who are not similar to us in receiving the public treasury. What is this situation? Why do you not make distinctions? "Those who are not like us in what Allah has granted through our swords and spears"; we were the ones who advanced Islam; we were the ones who worked hard and made efforts; now you have equated us with those who have just come and are non-Arabs and from the conquered lands?

I have not seen Amir al-Mu'minin's response to Walid ibn Uqbah - history has not recorded it - but he responded to the others. The Imam went up on the pulpit and gave a stern reply. Regarding the issue of equal distribution of the public treasury, he said: "For that is a matter I did not rule on from the very beginning"; I am not the founder of such a method; "I found that both you and I saw the Prophet of God (peace be upon him and his family) ruling in this way"; both you and I were there and saw that the Prophet acted this way. I have not done anything new; I am following the actions of the Prophet; I want to establish the same values and the same foundational beliefs of the community in this era. And Amir al-Mu'minin established and was establishing it; he also paid the costs. The cost of this work was the occurrence of three wars. Amir al-Mu'minin stood firm. It is evident that Amir al-Mu'minin considered the right of caliphate to belong to himself; but after the Prophet's passing, it did not happen this way; in the face of what he considered his right, he did not take any action for twenty-five years; if anyone wanted to say something, he kept them calm. "You are like a parrot that speaks without purpose," "and leave behind the noise of the cries in his chambers"; these are the words of Amir al-Mu'minin. Amir al-Mu'minin did not react to that issue for twenty-five years; but in the face of an issue that seemed less significant than that - the issue of social justice, the issue of reviving prophetic principles, rebuilding the solid Islamic foundation that the Prophet had laid - Amir al-Mu'minin endured three wars; the Battle of Jamal, the Battle of Siffin, and the Battle of Nahrawan. See how important this work was to Amir al-Mu'minin. The great work of Amir al-Mu'minin is this.

Amir al-Mu'minin has another saying in this regard. It is good for us to become a little familiar with the teachings of Ali. He says: "Do not let your care for the rights of the truth be an obstacle to the establishment of the truth against it"; that is, if someone is a believing person, a person striving in the way of God, has made great efforts, has been on the front lines, and has done great things, it is obligatory for you to respect his rights. If in some place this person transgresses and violates a right, you who are managers and responsible should not let that obligatory right prevent the execution of the right in the case of the transgression he has committed. Therefore, separate the issues. If someone is a good person, a valuable person, has a good history, and has worked hard for Islam and the country; very well, his right is accepted and preserved, and we are sincere to him; but if he transgresses, respecting that right should not lead to overlooking the transgression he has committed. This is the logic of Amir al-Mu'minin.

A poet named Najashi, one of the poets and eulogists of Amir al-Mu'minin; someone who composed the best poems during the Battle of Siffin to encourage and motivate people against Muawiyah and is known for his sincerity and loyalty, drank alcohol on the day of Ramadan. When Amir al-Mu'minin learned of this, he said the punishment for drinking is known; bring him so that the punishment can be executed. Amir al-Mu'minin, in front of the people, executed the punishment for drinking; eighty lashes. His family and tribe came to Amir al-Mu'minin and said: O Amir al-Mu'minin! You have disgraced us. This person was among your group; he was among your friends - in today's terms - he was among your faction. He said I did nothing; a Muslim committed a transgression, and a punishment from the divine limits became obligatory upon him, and I executed that punishment. Of course, after Najashi received the lashes from Ali, he said now that it is like this, I will go and compose poetry for Muawiyah. He got up and left Amir al-Mu'minin and joined Muawiyah's camp. Amir al-Mu'minin did not say Najashi has left us and it is a pity; let us keep him; no, if he left, he left! Of course, it would have been better if he had stayed. This was the logic and method of Amir al-Mu'minin. He said to Najashi's companions: "Is he not just a man from the Muslims who violated the sanctity of one of God's prohibitions, so we executed a punishment that was his expiation"; we executed his punishment, and his sin was washed away.

One person from the Banu Asad tribe - who were also relatives of Amir al-Mu'minin - had a punishment obligatory upon him. A few of Amir al-Mu'minin's admirers, who were also from that person's tribe, said let us go to him and resolve the issue. First, they went to Imam Hasan al-Mujtaba to intercede with his father. Imam Hasan said: There is no need for me to come; you go yourselves; my father, Amir al-Mu'minin, knows you. They themselves went to Amir al-Mu'minin and said we have such a situation; help us. The Imam replied: Whatever is within my power, I have no objection; I will do it. They were happy and went out. On the way, they encountered Imam Hasan (peace be upon him). Imam Hasan said: What did you do? They said: Thanks be to God, it went well; Amir al-Mu'minin promised us. He said: What did Amir al-Mu'minin say to you? They said: Amir al-Mu'minin said whatever is within my power and belongs to me, I will do for you. Imam Hasan smiled and said: Then go and do whatever you need to do in the case of his punishment! Then Amir al-Mu'minin punished him. They came and said: O Amir al-Mu'minin! Why was this punishment executed on this person? He said: The punishment is not within my power; the punishment is a divine decree; I said whatever is within my power, I will do for you; the punishment is not within my power. Besides, the Banu Asad were among Amir al-Mu'minin's friends and loyalists. Many things have been narrated about Amir al-Mu'minin's affairs, his clothing, his living conditions, and his children. The narrator says I went and saw Imam Hasan and Imam Husayn sitting and eating. Their food consisted of bread, vinegar, and greens. I said: O sons of the Amir! You are the leaders; you are the family of the government; you are the sons of Amir al-Mu'minin; there are so many provisions in the market. "And in the marketplace, there is plenty"; in the vicinity of Kufa, there are so many goods piled up, and people are using them; you sons of the Amir have this food? They turned to him and said: "You are unaware of Amir al-Mu'minin"; you are oblivious to Amir al-Mu'minin; go see his life! He lived this way with his family.

You have heard the story of Zainab al-Kubra; borrowing from Abu Rafi. You have heard the story of Aqil who came to the Imam and asked for: "A sa' of wheat"; he asked for an extra share of wheat. Then the Imam took the heated iron and brought it close to him - of course, to him - and threatened him and did not accept his request. Abdullah ibn Ja'far - the nephew and son-in-law of the Imam; the husband of Zainab - came to the Imam and said: O Amir al-Mu'minin! My hand is tight; I am forced to sell my belongings; help me with something. The Imam did not accept and said: Would you tell me to let your uncle go steal and give you from the people's wealth? Amir al-Mu'minin determined the standard of governance in a developed, vast, civilized, and wealthy society, like his time compared to the time of the Prophet. Everything had advanced. Amir al-Mu'minin wanted to prove that even in this situation, the same principles could be revived. This is the great work of Amir al-Mu'minin. The principle of spirituality, the principle of justice, the principle of jihad, the principle of building the people, the principle of worthy and capable management - which Amir al-Mu'minin's life is full of events and incidents that you people have heard and continue to hear over the years from every section as stories and narratives and words of Amir al-Mu'minin - all of these indicate this truth; the summary is that Amir al-Mu'minin wants to show the world that these Islamic principles can be implemented in all conditions. The reality of the matter is the same. A few days ago, I said in a gathering that Islamic principles are not the form of Amir al-Mu'minin's clothing that if Amir al-Mu'minin wore a loincloth or a shirt, today we must do the same; Islamic principles are justice, monotheism, fairness with people, honoring the rights of people, caring for the weak, standing firm against anti-Islamic and anti-religion fronts, insisting on the foundations of truth and Islam, and defending truth and reality. These can be implemented at all times. Of course, today when we speak these words, we are actually speaking from the summit. Who can even imagine resembling Amir al-Mu'minin? No, no one can resemble Amir al-Mu'minin. Imam Sajjad, who was the grandson of Amir al-Mu'minin and held the position of infallibility, when he was told you worship so much, he said our worship is nothing compared to Ali's worship! That is, the worship of the devout Imam Sajjad cannot be compared to Ali. There is a thousand leagues of distance between Imam Sajjad and the best of the worshipers and ascetics of our time. Amir al-Mu'minin showed the model and the direction of movement and determined the standard; now we can reach wherever we can. The Islamic system is a system of justice and fairness, caring for the people, respecting human rights, and opposing the oppression of the strong against the weak. The major problems of humanity throughout history have been these. Humanity has always been caught in these problems and is still caught in them. Today, you see that the bullies and the powerful of the world claim the whole world. Nations suffer and their lives become difficult because of this bullying. Islam and the logic of Amir al-Mu'minin and the logic of the Alawite government oppose these things; whether within a society where the powerful want to swallow the weak, or on a global and international level.

In conclusion of this sermon, I would like to add a point: Do not make Amir al-Mu'minin a source of division between Shia and Sunni and Islamic sects. Amir al-Mu'minin is a point of unity, not a point of divergence. Our brothers and sisters across the country should trust this statement. Our information about events is very extensive. I see clearly that there are very active hands working to create religious differences; the Shiite-Sunni war; the hatred of Islamic sects towards each other. Books are written against Shia, books are written against Sunni. When we follow up, we see that the funding for both of these books comes from across the borders and from one source. Every sect has its own beliefs and arguments. At the discussion and debate table, whoever can prevail, let them prevail; but the atmosphere of society should not be one of war and conflict and hatred. Amir al-Mu'minin is the axis of unity. The entire Islamic world submits to Amir al-Mu'minin; there is no distinction between Shia and Sunni. A small group called the Nawasib were the enemies of Amir al-Mu'minin. Throughout the history of Islam, both during the Umayyad and Abbasid periods, there were groups that were enemies of Amir al-Mu'minin; but the generality of the Islamic world - whether Sunni or Shia - honors Amir al-Mu'minin. You see that the jurists of the Sunni sect have poems of praise for Amir al-Mu'minin. The famous poems that are recited belong to Shafi'i. Imam Shafi'i has laudatory poems about Amir al-Mu'minin. Not only about Amir al-Mu'minin, but also about all or most of the Imams, they are submissive. For us Shia, the status and position of these great figures is clear and evident; but they have not been able to clarify these matters for themselves. In the context of scientific debate and discussion, these issues can be clarified. Our logic is very strong; but some today in Iraq, in various parts of the Islamic world, and especially in Iran are trying to incite conflict. We see where the issue is being fueled from.

Today is the day of the martyrdom of Amir al-Mu'minin. I want to mention a sentence of lamentation. "May God bless you, O Amir al-Mu'minin." Blessed are those who are today in Najaf and beside the shrine of Amir al-Mu'minin and can greet that pure and sacred grave up close. We also express again from afar: "Peace be upon you, O Amir al-Mu'minin, peace be upon you, O Imam of the pious, peace be upon you, O master of the executors of the will." After the great tragedy occurred in the early hours of the nineteenth day, the voice of the divine caller filled everywhere: "By God, the pillars of guidance have collapsed." The people of Kufa and gradually some other cities that might receive news that day were in a state of constant anxiety. Amir al-Mu'minin was very beloved in Kufa; they loved Ali. Men and women, young and old, especially some close companions of Amir al-Mu'minin were very anxious. Like yesterday afternoon, the day before the martyrdom of that great man, people gathered around Amir al-Mu'minin's house. Imam Hasan al-Mujtaba - according to a narration - saw that the people were anxious and eager to visit Amir al-Mu'minin. He said: Brothers and believers! The condition of Amir al-Mu'minin is not good; it is not possible to see that great man; disperse and go. They dispersed and left. Asbagh ibn Nabatah says: No matter what I did, I found that I could not bear to leave the vicinity of Amir al-Mu'minin's house; therefore, I stayed. A little time passed, and Imam Hasan came out of the house, and as soon as he saw me, he said: Asbagh! Did you not hear me say to go? It is not possible to meet. I said: O son of the Messenger of God! I can no longer bear it; I cannot leave this place. If possible, I would like to see Amir al-Mu'minin for just a moment. Imam Hasan went inside and came out and allowed me. Asbagh says: I entered the room and saw Amir al-Mu'minin lying on the sickbed, and the place of the wound was covered with a yellow cloth; but I could not tell whether this cloth was yellower or the color of Amir al-Mu'minin's face! The Imam would sometimes lose consciousness and sometimes regain it. In one of the times he regained consciousness, he took Asbagh's hand and narrated a hadith. "The pillars of guidance" that they speak of is this. At the last moment of life, even in this terrible condition, he does not abandon guidance. He narrated a lengthy hadith to him and then lost consciousness. Neither Asbagh ibn Nabatah nor any of Amir al-Mu'minin's companions ever saw Ali again after that day. Ali passed away on this night of the twenty-first and left the world in mourning and history in black.

O Lord! Send Your endless blessings and mercy upon the pure soul of Amir al-Mu'minin; make us among his true followers and Shia. O Lord! Protect the Islamic nation, the Iranian nation, and all Muslim nations from the evil of the wicked and the enemies of truth, reality, and justice; grant victory to the Iranian nation in all fields; unite the souls of our martyrs with the soul of Amir al-Mu'minin; unite the pure soul of Imam Khomeini (may his soul be sanctified) with the soul of Amir al-Mu'minin.

In the Name of God, the Most Gracious, the Most Merciful Say: He is God, the One. God, the Eternal. He neither begets nor is born. And there is none comparable to Him.

In the Name of God, the Most Gracious, the Most Merciful Thanks be to God, the Lord of the worlds, and blessings and peace upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and noble 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, the Guided, the Mahdi, Your proofs upon Your servants and Your trusted ones in Your lands, and blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers, and I seek forgiveness from God for myself and for you.

In the second sermon, God willing, if it is possible, I will briefly present two points. I have also written some sentences addressed to our Arab brothers, which I will read.

The two points I will present are one related to the controversies surrounding the nuclear issue, and the other regarding the issue of Quds; the issue of Palestine and the rally that, God willing, next Friday, the Iranian nation and other nations will carry out with strength and power.

In fact, this controversy that the opponents have raised in the world regarding the nuclear issue is an illogical statement, and the motivation of America can be understood; it is clear. Others who are involved in this field, some are under American influence, and some are deluded; but the motivation of the enemies is clear. What is the motivation of the enemies? Let me summarize it in one short sentence: Anything that can lead a nation to independence and national power, self-sufficient and endogenous, is abhorred by the centers of power in the world that want everything for themselves; the system of domination is like this.

In the system of domination, the centers of global power view the entire world as prey; everything must be at their disposal: the financial resources of the world, the wealth of the world, the markets, and the power of labor; the system of domination is fundamentally based on this. The system of domination is essentially a chain of governments and powers; but behind these governments are companies, economic centers, and financial centers; they ultimately determine the policies today. Suppose those companies that the current ruling body of America follows and is subordinate to them want to establish a foothold in the Middle East; to find new wealth or possibly prevent their bankruptcies, or to gain access to the oil resources in the Middle East, or to support the interests of the Zionist capitalists and the Zionist government, and for all these reasons, they need a strong presence in the Middle East, what do they do? They design the Iraq war. Designing a war; designing a military presence with all these losses. When you follow this chain, it leads to the mixed economic and political interests of the powers behind the scenes of the dominant policies in the world.

With this calculation, any country that makes any movement that helps its national independence and endogenous growth and development is abhorred by them. They are willing to give industry; but dependent industry; they are willing to give airplanes; but to that country that does not even open the spare parts to see what it is; their engineers must assemble that part and take the defective part to the main centers; just as it was common during the time of the tyrannical regime in Iran. They are willing to give a nuclear power plant - not the generating factories - to a regime like the dependent tyrannical regime of Pahlavi; because that regime is in their hands and is for them; but when it comes to the Islamic Republic, they are not willing to do this; but when the Islamic Republic, if they do not provide fuel for it, goes to work with its youth, engineers, doctors, and educated individuals day and night and, with good management, acquires the technology to produce fuel, it is bitter for them; it is not desirable for them; thus, they oppose it.

Notice! The Islamic Republic was established; the dominant powers of the world at that time understood that the Islamic Republic posed a threat to their power-seeking objectives; they realized this, so they opposed it from the beginning; but this threat was not because of Iran itself, but because the Islamic Republic has a new and fresh voice; in the Islamic world and in the arena of international politics, the new ideas and concepts of the Islamic Republic are among the attractive ideas and shake many of their foundations. They knew these issues; however, they comforted themselves that the Islamic Republic would not be able to survive; because in a world where science and technology speak first, and wealth is obtained through science and technology, when a country lacks scientific and technological capability and is also besieged; they did not allow it to reach that point, it will naturally wither away; like a tree or sapling that you do not give water and air; gradually it withers, and there is no need to cut it down; it will perish on its own. They thought this way about the Islamic Republic; thus, in the early days of the revolution, they said in two months, sometimes they said in a year, and sometimes they said in five years, the Islamic Republic would be gone and destroyed! They kept promising themselves. They imposed economic siege, scientific siege, technological siege, and also imposed war, and supported the opposing side in the war as much as they could, hoping to bury these problems on the Islamic Republic and eliminate it; but now they see that after twenty-five years, the Islamic Republic has risen from the rubble and emerged; it stands on its own feet, is self-reliant and hopeful, and is optimistic about the future, and has also made progress in scientific and technological fields; these are realities; they understand these realities and know that in some very important and sensitive areas, it has achieved top ranks in the world.

Now dozens of countries use nuclear fuel; but the countries that can produce nuclear fuel - which today they have raised this nuclear controversy about Iran - are very few; perhaps around ten countries, one of which is Iran.

This issue of stem cells - which I have mentioned several times now - that our believing, devoted, and revolutionary youth have been able to produce, multiply, and freeze stem cells in their laboratories and use them; create hearts; inject them into hearts; inject them into bone marrow, is among the complex and advanced and important works in the world that when an international seminar was held about seven or eight months ago, and global scientists came and saw these issues up close, they could not believe it; they were astonished and admitted that a great work had been done; the television broadcast their confessions. In this work, Iran is among the top ten countries in the world; we have advanced.

In the foundational works, I must say that from the first time dam construction was introduced to this country until the time the tyrant was removed from this country, ten or twelve dams, also built by foreigners, had been constructed, some of which had many technical problems; but during the revolution, more than seventy dams have been designed, many of which have been built, and dozens of dams of various sizes, concrete and earthen, are currently being constructed, which are being built and filled regularly. In this massive dam construction, entirely with indigenous technology and one hundred percent by local specialists - as I have been informed - we have become one of the five or six countries that can create and build large dams of this quality, and in this large volume.

In the field of military industries, in various industries, in the production of foundational works, in the production of culture, there are many such instances. Despite the fact that there are termites trying to undermine the solid foundations of our cultural edifice, which are practically doing ugly things in the cultural field - this has been stated; it should be clear - today, authentic culture and Islamic philosophy and Islamic cultural sciences are gradually advancing in the world; they have dazzled eyes. Today, our Sadrian philosophy has dazzled eyes in the world; they express astonishment; they admire.

They see that the Islamic Republic has risen from under these ruins, and what they expected to suffocate it under these ruins, now stands with a chest shield, with a living nation and with all these youth, and does not take threats seriously. The enemy is angry about this, so they slander that they want to create nuclear weapons! No, we are not thinking about nuclear weapons. I have said many times that our nuclear weapon is this nation; our nuclear weapon is these youths. We do not want nuclear weapons. The regime that has all these believing and united youths does not need nuclear weapons. Producing, maintaining, and using nuclear weapons each has its own problems; we have also stated our religious stance; it is clear and everyone knows. The dispute is not about this; they say it for no reason; they know it themselves. The issue is that the Islamic Republic has made this progress, and they are dissatisfied; this is the matter.

Iranian nation! Of course, you know this issue; still, know that the enemy becomes angry about certain things; we must be vigilant. The enemy is dissatisfied with our national unity; they want to destroy this national unity. The enemy is very upset that at the high levels of the country, the officials of the country have a unified opinion and belief on fundamental issues. When they see that the President, the Speaker of the Parliament, the Head of the Judiciary, and various officials speak in the same way about a certain issue, they want to tear their collars; they are upset; they want to incite differences. In the past year or two, you heard that the slogan of dual governance was raised! Some foolish people also repeated and regurgitated their words. The slogan belongs to them. Dual governance means that in fundamental and essential issues of the country, the leaders of the country have disputes; this is the meaning of dual governance. Dual governance is undesirable and harmful and is a deadly poison; but some have raised this as a slogan! This belongs to them. It is evident that the officials of the country will never think the same way in all various issues and tastes and policies; this is obvious; it is impossible for one thought and one opinion to dominate all aspects of the country; but what they want is not this; what they want is disagreement on fundamental issues of the country; they are upset by the absence of this. They are upset that believing, active, interested, and energetic managers enter the field of the country's major management and lead affairs with full power in the direction that Islamic principles and national interests dictate; they are upset that the people support the government; they are upset that our youths have a spirit of jihad; they are upset that our youths are believers; they are upset that our youths participate in religious ceremonies; during these nights and in the ceremonies that are held during these nights of revival, youths from various backgrounds participate in these ceremonies, shed tears, soften hearts, and bring each other closer. If they show these, the enemies of the Iranian nation will be filled with sorrow. Thanks be to God, the Iranian nation is vigilant. You are alert; but be vigilant and aware. They want political turmoil in this country; they want there to be no political stability and calm in this country; they want everyone to constantly grab each other's collars; this one speaks against that one, and that one speaks against this one. In the university environment, in the market environment, in the political environment, in the administrative environment, in the labor environment, they want constant turmoil and conflict; they want this, and they are making every effort for this. The nation must be careful; the youths must be careful; various classes must be careful; we are, thanks be to God, moving forward.

The second issue is the issue of Palestine. This rally that you will hold next week, God willing, is a very important matter; you should not underestimate it. In the issue of Palestine, there are three prominent points that I have also referred to in the Arabic phrases I will read. These three prominent points will remain in the memory of history:

The first point is the unprecedented oppression and crime that the Zionists are committing against the Palestinian people today; this will remain in history. A young man, after enduring so much suffering and hardship, sacrifices his life to strike a blow against the usurper of his home; he himself is martyred. They come and destroy the house of that young man and the house of his parents and subject his family to torture and torment; they enter the camps and cities with tanks; they attack homes and destroy houses and farms and kill people. Today, the killing of a young person, a child, an elderly man, and an elderly woman, and an unarmed Palestinian has become a daily occurrence; this is not strange; this incident is truly historical; this will remain in history.

The second point that will remain in history is the legendary patience and steadfastness of the Palestinian nation. A besieged nation, alone, surrounded by enemies; yet they stand firm. They endure hunger, the sorrow of their children, and the grief of their young men, they endure the destruction of their homes and the ruin of their farms, they endure unemployment. Now, several million Palestinians - all of whom are not part of parties and groups - are a nation; men, women, young, old, and elderly stand firm with all their might. Bravo! Bravo! What a resilient nation they are! This will also remain in history; this point shines in this issue and will attract eyes in history.

The third point is the silence of international organizations and governments! These European gentlemen who are so in love with human rights; who are so concerned about human rights, while these events are taking place before their eyes; but in many cases, they remain silent; in many cases, they support the oppressor! It is truly astonishing! Now, America is nothing; America is complicit in the crime; the American governments have their hands up to the elbows in the blood of the Palestinians. If a court were to rule on the Palestinians, the defendant in that court would not only be Sharon and the Zionists, but also America and Bush and Bush's gang and the American governments; they are also among the first defendants; but they are nothing; the issue is the issue of global organizations; the issue is the issue of the United Nations; the issue is the issue of European governments who talk so much about human rights; but they do not truly recognize human rights and have no respect for it. And of course, this issue is also the issue of other governments; the governments of Muslims. Their silence is truly astonishing.

Now, in this issue with these three essential and sensitive points, what can nations do? They can come to the streets on Quds Day and shout; clench their fists and show that fighting, resisting nation that we support you; even if our governments do not allow or cannot help you, know that our hearts are with you; this will encourage them; it is a great help.

In the Name of God, the Most Gracious, the Most Merciful By time. Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised one another to truth and advised one another to patience.

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