Statements of the Supreme Leader in Meeting with Officials and Agents of the Islamic Republic of Iran

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, especially the Awaited One among the inhabitants of the earth. God, the Exalted, has said: "O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And a caller to God by His permission and an illuminating lamp. And give good tidings to the believers that they will have from God a great bounty. And do not obey the disbelievers and the hypocrites and avoid their harm and rely upon God; and sufficient is God as Disposer of affairs."

I am very pleased and grateful to God that, at a closer interval than previous occasions, I have been granted the opportunity to be present among you dear friends, esteemed brothers and sisters, the high-ranking officials of the Islamic Republic of Iran, and the bearers of this great mission and responsibility of our time, and to have the opportunity to discuss some issues that I hope will be beneficial, God willing.

I also thank Mr. Khatami, our dear President; his remarks were useful. What he stated regarding the fight against discrimination, poverty, and corruption, and the opening of economic matters for the people, which the government and officials are pursuing, is truly among the important tasks. We hope, God willing, that God grants success and that those involved in various sectors can fulfill their duties towards achieving these goals; especially the main expectation from the economic sectors, the Ministry of Economy and Finance, the Central Bank, the Management and Planning Organization, and sectors close to these, is that we hope the Almighty God grants success to all.

We have an exceptional opportunity at our disposal

What I want to convey today is that this assembly, which we are part of - this present gathering consists of the key and essential officials of the Islamic Republic - has been granted an exceptional opportunity to realize and implement divine and Islamic goals in an important part of the world - which is the great and beloved country of Iran. This attainment of power that you present here in various sectors have achieved today differs from the attainment of power in the political norms of the world. In those places, they do not even claim to be pursuing the welfare and progress of humanity and similar ideals to bring happiness to mankind. Cultural and political centers of the world have officially declared their opposition to societies based on ideology, doctrine, and foundational thought. It is evident that when the foundation is not based on a systematic and documented thought, the goals will also be subject to the events and advancements of the world and the desires of people and groups. Therefore, no one can claim that they are pursuing the lofty ideals needed by humanity; they do not even make such claims. Why do we? We make this claim. The officials of this system have entered this arena with the hope of realizing something from the divine goals they believe in and implementing them in life. Since the early days of Islam until today, such an opportunity has not arisen. This is a very exceptional and specific situation. We must value this opportunity and wherever we are - in the three branches of power and in all management sectors of this country - we must strive to genuinely advance the Islamic goals and ideals to the best of our collective ability - which is quite high. Based on this, there are responsibilities upon everyone. What are these responsibilities? I have noted some main points in this regard, and I do not wish to discuss the details and intricacies; I will present a sort of list.

The intellectual foundations of our responsibilities

In general, there are responsibilities upon us; both as a government and as a Muslim individual. However, these responsibilities have an intellectual foundation. The characteristic of Islamic thought and the Islamic and religious school is this. If we discuss that there should be freedom, or that choice and agency should exist in society for the people, or if we discuss any of the general and overarching policies, there is a foundation for each of these. If we are asked why people should have the right to vote, there is a logical and intellectual reasoning behind it; it is clear why. Everything that constitutes the main lines of planning is connected to the source of Islamic thought, Islamic worldview, and Islamic perception and understanding; this is our faith, our belief, our religion; based on that understanding and perception, we define our responsibilities and seek to act upon them. What is that intellectual foundation? Briefly and concisely, we must start from here and see what the main lines of Islamic perception and worldview of the universe, the world, and humanity are. Of course, this is not exclusive to Islam. All religions - if they have not been distorted - have this same perception in their correct and original foundation. The intact and unaltered Islam, based on reliable sources, is available to us. Other religions may not possess these characteristics.

The collection of knowledge from which the main lines of our actions and responsibilities are derived - that is, the Islamic worldview and perception - has multiple chapters; all of which have an impact on the actions of individuals and the state; I have selected five more effective and important points and I will present them.

Tawhid, the common worldview of all religions

Of these five points, one is Tawhid (Oneness). Tawhid means the belief that this complex, astonishing, and law-abiding composition of the universe and the world of creation, from galaxies and nebulae and vast voids of the heavens and countless celestial bodies, down to the small cell of a certain body and a certain chemical composition - which has such order in this vast and diverse composition that thousands of laws have been derived from it; because when the order becomes indisputable, those laws of creation and unchangeability are utilized - is created and devised by a thought, idea, and power and has not come into existence by chance. This belief is something that every sound mind and every rational and thoughtful person, who is free from haste in thought or impatience in decision-making or prejudice in matters, accepts. The next point is that this thought, planning, and idea, and this immense and indescribable power that has brought this strange and complex composition into existence, is not a statue made by man, or a limited human claiming divinity, or a symbol and mythical emblem; rather, it is the unique, eternal, and powerful essence that religions call "God" and recognize through His signs. Therefore, both the proof of this power and will and the engineering behind this vast and complex geometry is established; and it is also established that this unparalleled and indescribable engineer is not these trivial, worthless things that humans either create themselves or that someone like them creates, or that a being of their kind is perishable; rather, "He is Allah; there is no deity except Him, the Sovereign, the Most Holy, the Peace, the Believer, the Preserver of Safety, the Exalted, the Compeller, the Supreme; Glory be to Allah above what they associate with Him."

All religions share this aspect of the common worldview; ancient religions, Abrahamic religions, pre-Abrahamic religions; even these current polytheistic Indian religions. If someone looks at the Vedas, a pure monotheistic mysticism flows in the words of the Vedas that indicates that the origin was a clear and pure source. Therefore, Tawhid is the main pillar of the perception and outlook of this Islam that we want to base this government and this system and this movement upon.

The inherent and legislative respect for humanity

The second pillar is the respect for humanity; or we can call it human-centeredness. Of course, human-centeredness in Islamic thought is fundamentally different from European humanism of the eighteenth and nineteenth centuries. That is something else; this is something else. That is also called human-centeredness; however, they are only similar in name. The human-centeredness of Islam is not European humanism; it is something else. "Do you not see that Allah has subjected to you whatever is in the heavens and whatever is in the earth?" Anyone who looks at the Quran, Nahj al-Balagha, and religious works will find this perception well: from the Islamic perspective, the entire cycle of creation revolves around the existence of humanity. This is human-centeredness. There are many verses stating that the sun is subjected to you, the moon is subjected to you, the sea is subjected to you; but there are also two verses in the Quran that express the same idea I mentioned - "He has subjected to you whatever is in the heavens and whatever is in the earth"; all of these are subjected to you. What does subjected mean? It means that you are currently subjected to all of them and cannot influence them; but you have been created in such a way and the worlds of existence and the universe have been created in such a way that all are subjected to you. What does subjected mean? It means they are in your grasp, and you can use all of them in the best way. This indicates that this being, whom God has subjected the heavens, the earth, the stars, the sun, and the moon to, must be very dear in the eyes of divine creation. This dear status is also stated: "And We have certainly honored the children of Adam." This "We have honored the children of Adam" - We honored the children of Adam - is an honor that includes both the legislative and the inherent stages; the inherent respect and the legislative respect with those things that have been defined for humanity in the Islamic government and in the Islamic system; meaning the foundations are entirely human foundations.

Human life does not end with death

The third main point in the Islamic worldview is the issue of the continuity of life after death; that is, life does not end with death. In Islam and, of course, in all divine religions - this meaning is also among the principles of worldview and has an impact. As I said, all these principles of worldview are influential in organizing the relationships of life and in establishing the foundations of the Islamic government and managing society and the world. After death, we enter a new phase. It is not that humanity is annihilated; it is a transition from one stage to another; and then in that stage, the issue of reckoning and resurrection and these matters arise.

The endless potential for human perfection

The fourth main point of this worldview is the endless potential of humanity to possess all that is necessary for the complete elevation of humanity. Humanity has the potential to rise to the highest point of possible existence; however, other beings do not have this possibility. In the noble verse "We have certainly created man in the best of stature," "best of stature" does not mean that we have created the body of man in such a way that, for example, his head is proportionate to his hand, his eye, and his body; this is not exclusive to humanity; every animal is the same. In the best stature, it means we have created humanity in the best measurement; that is, that measurement is such that his growth has no limit or measure; to the point that in the realm of existence, there is no ceiling above that; meaning he can rise above angels and superior beings and all of these. If humanity wants to have this journey, it is only possible through utilizing the resources of the material world. This is also one of the certainties; hence it says "He created for you whatever is in the earth altogether." Therefore, the journey of human elevation and perfection is not in a vacuum; it is with the use of the potentials of matter; thus they journey together; that is, the flourishing of humanity is accompanied by the flourishing of the material world and the world of nature; this affects his flourishing, and he affects the flourishing of this and brings about astonishing advancements.

The flow of the world towards the sovereignty of truth

The last point I will mention regarding the Islamic perspective is that from the perspective of Islam and Islamic thought, the flow of the world is towards the sovereignty of truth and towards righteousness; this has no alternative. Just as I once hinted - and now I can only mention it in passing, because there is no opportunity for elaboration - all prophets and saints have come to guide humanity towards that main highway that when one enters it, without any obstacle, all their potentials can be manifested. The prophets and saints have continuously guided these lost people from these mountains and hills and plains and deserts and forests towards this main path. Humanity has not yet reached the starting point of that straight path; that will be realized in the time of the Awaited One (may our souls be sacrificed for him); however, all these efforts are fundamentally based on this perspective that the ultimate end of this world is the ultimate triumph of righteousness; it may happen sooner or later; but it has no alternative. It is certainly the case that ultimately, righteousness will prevail over corruption; the forces of good will prevail over the forces of evil. This is also a point of the Islamic worldview in which there is no doubt.

Now, based on these, practical results emerge and responsibilities are placed upon those who believe in these foundations. It does not matter; whether it is an Islamic government and sovereignty and power in the hands of the people of truth, or whether it is not an Islamic government - suppose it is like the era of the tyrannical government, or a person living among disbelievers - these responsibilities I mention exist in both cases. What are these responsibilities that are the practical results of that worldview? I have noted several points of these responsibilities that I will present here:

Humanity is obliged to worship and obey God

One responsibility is obedience and worship of God. Since the world has an owner, creator, and manager, and we are part of this world, humanity is obliged to obey. This obedience of humanity means harmonizing with the overall movement of the world; because the entire universe "glorifies Him;" "they both said, 'We have come willingly.'" The heavens and the earth and the particles of the universe respond to the divine invitation and command and move according to the laws that God has established in creation. If a person acts according to the laws and religious duties that religion has taught him - he moves in harmony with this movement of creation; thus his progress is easier; his conflict and friction with the world are less; he is closer to his own happiness and righteousness and the righteousness of the world. Of course, the worship of God with its broad and complete meaning is intended; because we said Tawhid includes both the belief in the existence of God and the negation of divinity and greatness belonging to idols and stones and wooden objects created by humans and to humans who do not even mention God but want to act as if they are God. Thus, in practice, there are two duties: one is obedience to the Almighty God and the worship of the Lord of the worlds, and the second is to refrain from obeying "the rivals of God"; anything that wants to rule over humanity in opposition to the sovereignty of God. The human mind immediately turns to these material and arrogant powers; of course, these are examples; however, there is a much closer example, and that is our own desires. The condition of Tawhid is to resist and not obey one's desires; which is "the greatest fear I fear." I will elaborate on this later.

The elevation of humanity is an important goal

Second, aiming for the elevation of humanity; the elevation of oneself and others. This elevation includes scientific elevation, intellectual elevation, spiritual and moral elevation, social and political elevation - meaning the society should elevate - and economic elevation; that is, the welfare of people's lives. Everyone is obliged to strive for these things: the expansion and advancement of knowledge for all; the dominance of sound thought and correct ideas; spiritual and moral elevation, noble character, and moral excellence; social advancement of humanity - not just the spiritual, scientific, and moral aspects of an individual, but the society is also considered - and the advancement of economic and welfare matters for humanity, and they must lead people towards greater welfare and enjoyment of life’s amenities. This is one of the responsibilities of all; it is not specific to the period of power and governance; this responsibility exists even in the era of non-divine governance.

Prioritizing the goals of the hereafter over worldly gains

Third, prioritizing the salvation and success of the hereafter over worldly gains, if they come into conflict. This is also one of the practical duties of every human who believes in that worldview. That is, if a situation arises where a worldly gain does not align with the goals of the hereafter, as much as possible, a person should try to align this worldly gain with the goals of the hereafter. If at some point they are not compatible, a person must either forgo a gain - whether financial gain, power, status, popularity, etc. - or commit a sin that would incur a burden in the hereafter. The necessity of believing in that worldview is that a person should prefer the hereafter; that is, they should forgo that gain and not commit that sin. It is the duty of every Muslim to act in this manner. A person must plan their activities in such a way that they do not conflict with the immense worldly efforts they must undertake, and that they do not contradict the success of the hereafter and the duties from which deviation may bring burdens and penalties in the hereafter.

A person must constantly strive and struggle

Fourth, the principle of struggle and effort and combat. One of the obligatory and fundamental tasks for every human - whether in the position of an individual or in the position of a group; whether it is a government or a power - is to struggle; that is, one must constantly strive and not succumb to laziness, inaction, and lack of commitment. Sometimes a person may act, but they do not have commitment to the main duties; they say, "What do we care!" The deviations arising from desires are the same. A person should not yield to these. They must definitely struggle against their laziness and inaction; strive and struggle and accept risks in this path. This is one of the duties. Of course, this struggle must be in the way of God, which I will mention in the next section.

Jihad in the way of God and hope for victory in all circumstances

Fifth and finally, hope for victory in all circumstances; provided that it is Jihad in the way of God. A person engaged in struggle has no right to despair; because victory is certainly awaiting them. Those instances where victory has not been achieved and failure has occurred are due to the fact that it was not Jihad in the way of God; or if there was struggle, it was not in the way of God; or there was no struggle at all. What is the condition of Jihad in the way of God? It is that a person must have faith, knowledge, and recognition of the way of God; thus they can strive in that path.

The responsibilities of individuals and collectives are not specific to the period of power

These are the responsibilities of a person as an individual and the responsibilities of a collective as a government. I mentioned that these are not specific to the period of power; because today the government is in the hands of a group of believers in God and believers in Islam, we have these responsibilities. Even when power was not in the hands of this group, when it was in the hands of their enemies, in the hands of tyrants, in the hands of the corrupt on earth, all these responsibilities existed. Some acted, some did not; some acted more, some less. These responsibilities still rest upon all Muslims; of course, some have more responsibilities, some less. The main duty of all prophets and Imams and saints has been to make people aware of these responsibilities; whether in the era when they could seize power - to say go and struggle and seize power and manage in this way - or at a time when they could not seize power. All have strived and struggled; "And how many a prophet fought alongside him were many worshippers of the Lord." Political struggle and opposition against enemies is not something that first appeared in Islam; no. In the time of past prophets - the great divine prophets, from the time of Abraham onward - it has also existed. Perhaps it existed even before Abraham, of which I have no knowledge. Therefore, these responsibilities are the ones that our prophets guide us towards. Of course, in a rightful government, in a place where power is in the hands of the servants of God - believers in God and believers in the way of God - this duty is heavier. Why? Because your capability as a part of the government of the state, compared to an individual like you in the best conditions of a tyrannical government, is incomparable. Suppose in a tyrannical government, that oppression and those hardships and those misguidances and the misleading means of mass communication do not exist; they provide facilities and do not oppose that much; they do not use their power against you. The current situation - that is, the existence of an Islamic power - is perhaps a thousand times better than the best conditions in which an individual could promote and pursue and realize divine ideals in a tyrannical government. Therefore, we must appreciate this.

The Islamic Revolution was not easily established

The establishment of this divine and Islamic power is a very difficult matter. What has emerged now, through which you can realize these goals, has not come easily. Hundreds of conditions and hundreds of situations must align and come together for an event like the Islamic Revolution to occur. It was not the case that at any time, in any condition, in any country, such an event could occur; no. In our history, in our way of life, in our people, in our social interactions, in our beliefs, in our governance, in our geographical situation, in our political and economic interactions with the world, so many events had to come together for the conditions to be prepared for the Islamic Revolution to arise and succeed. These conditions do not come easily. For all these conditions to come together for such a thing to happen is a very unlikely occurrence. Of course, it is not that it is impossible - certainly, if the conditions are created, it can happen everywhere - but in our country, in any case, these conditions arose and came together; and this phenomenon is very precious, rare, and astonishing; we must appreciate this.

A long and difficult process to realize goals

We want to create that system, that organization, and that government that can realize these goals. This has a long and difficult process, and its beginning is from the Islamic Revolution. Of course, when we say revolution, it does not necessarily mean clashes and turmoil and such things; contrary to the interpretations that we see in some writings that they like to play with the word revolution! Sometimes they want to portray revolution as rebellion, chaos, disorder, and disorganization and say we do not want a revolution; meaning revolution is a bad thing! These are incorrect interpretations of revolution. Revolution means fundamental change. Of course, this fundamental change in most cases is not possible without difficult challenges and without confrontation; but that does not mean that revolution must necessarily involve chaos and rebellion and such things; no, but every rebellion and every chaos and every mass agitation does not mean revolution; not every transformation means revolution; revolution is where false foundations are dismantled and correct foundations are established in their place. This is the first step. Once the revolution is realized, immediately after that, the realization of the Islamic system follows. The Islamic system means implementing the Islamic engineering plan and overall Islamic shape in a place. Just as when the hereditary tyrannical monarchy was dismantled, a pious, religious, and popular system is established in its place; with the same overall shape that the constitution has defined for it, it is realized; that is the Islamic system. After the Islamic system emerges, it is time to establish an Islamic government in the true sense; or to put it more clearly, to establish the character and method of the statesmen - that is us - in an Islamic manner; because this is not initially available; it must gradually be created through effort. Officials and statesmen must adapt themselves to the rules and conditions that pertain to an Islamic government official. Either such individuals - if they exist - should come to power; or if they are deficient, they should move towards perfection in that direction and advance. This is the third stage that we refer to as the establishment of an Islamic government. The Islamic system has already emerged; now the government must become Islamic. Government in the general sense, not in the sense of the cabinet; that is, the three branches of power, the officials of the country, the leadership, and everyone. The fourth stage - which follows this - is the Islamic country. If the government becomes truly Islamic, then the country will become truly Islamic; justice will be established; discrimination will gradually be eradicated; true dignity will be created for the people; its position in international relations will be elevated; this will become an Islamic country. Once we pass this stage, then after that, the Islamic world will emerge. From an Islamic country, an Islamic world can be created. Once the model is established, similar ones will arise in the world.

We cannot claim that we are an Islamic government

At which stage are we? We are at the third stage; we have not yet reached an Islamic country. No one can claim that our country is Islamic. We have designed and established an Islamic system - "we," meaning those who did it - and now we have an Islamic system whose principles are also defined and the basis of governance there is clear. It is clear how the officials should be. The three branches of power have their defined duties. The duties that governments have are clear and known; but we cannot claim that we are an Islamic government; we are lacking. We must build ourselves and advance. We must educate ourselves. Of course, if at the head of affairs is an infallible Imam like Amir al-Mu'minin (peace be upon him) whose words, actions, and character are exemplary, it is easier for the officials of the system; because they have the complete model at their disposal and there is guidance in everything. When a person like me is at the head of affairs, of course, the work of the officials is more difficult; but their reward is also greater. If they can move in this path, their divine reward will be greater. Each of you should strive to align yourselves with the Islamic model for these responsibilities; that is, your religion, your piety, your consideration for the state of the people, your adherence to the Sharia, your consideration for public funds, your avoidance of selfishness and self-centeredness and favoritism and nepotism, and your avoidance of laziness and idleness and inaction and desires should conform to the Islamic model. If each of you can work in these areas and advance and build yourselves, certainly your reward will be greater than that of someone who did this in the time of Amir al-Mu'minin (peace be upon him); because he looked at Amir al-Mu'minin (peace be upon him) and that noble figure was the complete model; but you do not have such a person to look at and be a model for you; however, the rules are in the hands of all of us, and today we all have a duty.

The main danger; desire and long hopes

What is the main danger? In response to this question, I will read a narration. It was said: "Indeed, the greatest fear I have for you is two things: following desires and long hopes." The main danger is two things: first, desire and following desires. Do not be surprised; above all dangers, it is that desire that is in our hearts; "Indeed, your worst enemy is your own self that is between your sides"; of all enemies, the most dangerous is that self, that "I" and that self that is within you; that self that wants everything for itself. Here too, the Prophet speaks the same: "Indeed, the greatest fear I have for you is two things: following desires and long hopes. As for following desires, it leads you away from the truth"; that is, following one's desires misleads you from the path of God. Most of these misguidances are due to desires. Of course, we create a thousand justifications for ourselves to deviate from the path of God and for our words and actions to be different from what the Sharia and religion have defined for us. The nature of desire is that it misleads you from the way of God - which requires Jihad in the way of God. "And as for long hopes, they make one forget the hereafter." Long hopes mean personal long and endless aspirations: strive to create a house for yourself; strive and prepare the means to reach a certain position; strive to see Zayd and Amr and overcome a thousand types of problems until you prepare that capital for yourself and take that economic activity into your hands. These long hopes - that is, aspirations that come one after another and are never-ending - line up before a person; they create goals for a person, and trivial goals become significant in the eyes of a person. The nature of these goals is that "they make one forget the hereafter"; they make a person constantly preoccupied with trivial goals; there remains no time for a person; they kill the heart; they leave no desire for prayer, for repentance, for supplication, and for attention.

Religious democracy; the best criterion for correcting our morals and behaviors

What I want to convey at the end of today's discussions is this: today, the best thing we can use as a criterion for correcting our morals and behaviors - that is, the officials of the country - is religious democracy; this same thing that we have repeatedly mentioned and reiterated. It should not be misunderstood; this democracy has absolutely no connection to the roots of Western democracy. This is something else. First of all, religious democracy is not two things; it is not the case that we take democracy from the West and attach it to religion to create a complete package; no. This democracy itself belongs to religion. Democracy also has two ends, which I mentioned to some officials in another session. One end of democracy is that the formation of the system occurs through the will and vote of the people; that is, the people choose the system, choose the government, choose the representatives, choose the essential officials through direct or indirect means; this is the same claim that the West makes, and of course, in that place, this claim is not a reality. Some people get annoyed by the fact that we repeatedly state that the claim of democracy in the West is not a valid claim. They think that this is a biased statement; while it is not; this statement is not our own; it is not biased; it is not due to ignorance; it is based on the opinions and statements and insights of prominent figures in Western literature. They themselves say this. Yes; in public propaganda, where they deal with public opinion, they do not admit it. There, they say that the people's votes exist and whatever happens is based on the will and desire of the people; but the reality of the matter is not so. They themselves also acknowledge this in certain levels and stages; it is present in their writings, and we have seen many such admissions; today, you can see an example of it in the United States of America; this so-called democracy! We do not say that. That part of the people's selection is one of the two parts of religious democracy, which of course exists. The people must want, recognize, decide, and choose so that the religious duty regarding them becomes definitive. Without knowing and wanting, they will have no duty.

We have serious and real responsibilities towards the people

The other side of the issue of religious democracy is that now after the people have chosen me and you, we have serious and real responsibilities towards them. Some friends have gathered these narrations from Nahj al-Balagha and other sources, and of course, there is no time for me to read all of them; I will read two or three examples. "And beware of imposing upon your subjects your kindness or exaggerating what you have done or counting them and then following your promise with a breach; for indeed, imposing will invalidate your kindness, and exaggeration will take away the light of truth, and breaching will incur wrath from God and the people." He says: do not impose upon the people that we did these things for you or we want to do them; nor should you exaggerate what you have done for the people - for example, if you did a small task, do not make it big - and do not promise and then not fulfill. Then he said: if you impose, your kindness will be invalidated. Exaggeration will take away the light of truth; that is, even the amount of truth that exists will become dim in the eyes of the people. If you breach your promise, "it incurs wrath from God and the people." Although these words of Amir al-Mu'minin (peace be upon him) are addressed to Malik al-Ashtar, they are also addressed to us.

Prohibition of special privileges in the system of religious democracy

The second point from these responsibilities relates to religious democracy: "Be just to God and be just to the people from yourself and from your close relatives and from those whom you have affection for among your subjects." That is, regarding yourself, regarding your friends and relatives and companions, maintain justice towards the people and God; that is, do not give them special privileges; that is, this thing that our dear friends who are influenced by foreign ideas refer to as "rent-seeking"; that is, special privileges. Providing the opportunity to use a company and a financial resource to a specific group because they are our friends or relatives or companions. This act is among the actions against religious democracy. Anyone who does such things will create the same corruption that the President has referred to. Yes, these corruptions must be fought against. Dear brothers and sisters! As long as these corruptions exist among the officials of the country, the ability to work will not exist, and progress will not be possible; whatever you do, it will not be possible. These are the gaps and holes that when they arise, whatever achievements you have and pour into them will not fill them; the achievements will also be lost. Therefore, first, these must be treated. This is the saying of Amir al-Mu'minin (peace be upon him): "from those whom you have affection for among your subjects"; you should not give special privileges to friends and relatives; everyone should benefit equally. The privileges that exist should be made available to all. If it is to be drawn by lot, if there is to be a ceiling, in any case, there should not be any special privilege for anyone.

Attention to expanding justice and gaining the satisfaction of the masses

Third: this is another sign of democracy; "And the most beloved of affairs to you is that which is moderate in truth, and most encompassing in justice, and most pleasing to the satisfaction of the subjects." Pursue actions that are away from extremism and that encompass justice on a wider scale; that is, the extent of its contact with the people and their interests should be as broad as possible and should attract the satisfaction and goodwill of the masses more. Do not seek to gain the satisfaction of specific groups - that is, the owners of wealth and power. You and I are the audience of this address. Now, if you are a minister, if you are a representative, if you are among the officials related to the armed forces, if you are related to the leadership, if you are related to the judiciary, wherever you are, you must pay attention to the work you do so that it does not align with the desires of the owners of wealth and power; that these are referred to as "the special ones" in this saying of Amir al-Mu'minin (peace be upon him). Then he says: "For indeed, the displeasure of the masses will outweigh the satisfaction of the special ones." If you gain the hearts of the owners of wealth and power and make the people dissatisfied, the dissatisfaction of the people will sweep away the satisfaction of these pleased special ones - that is, the owners of wealth and power. "And the displeasure of the special ones can be forgiven with the satisfaction of the masses." However, if you do not cater to the desires of the owners of wealth and power, they will become displeased with you; let them be displeased. When the people are satisfied with you and you work for them, let these people be displeased. "It can be forgiven"; this displeasure is excusable.

In a democratic system, the official is accountable

Democracy is not just about making propaganda and noise and eventually bringing a number of people to the polls to get a vote from the people, and then goodbye; having nothing to do with the people! After the first half is realized, it is time for the second half; it is time for accountability. Regarding these special groups, Amir al-Mu'minin (peace be upon him) has some statements: "Do not say that I am a commander, I command, and they obey." This phrase is also in this letter to Malik al-Ashtar. He said: do not say that I have been given a mission, I have been given a responsibility, and I have become the owner of such a responsibility - "I command and they obey"; do not speak like this - "for that is a corruption in the heart"; this will ruin and destroy your heart; and the reality is the same. Then he mentions several other characteristics: "And it brings you closer to the fitnah (trials)." When you speak like this, the people will become permanently displeased with you due to your selfishness and your self-centeredness and your self-importance and your lack of accountability.

The first step is to reform ourselves

Dear ones! It is the day of Ramadan; it is a blessed day and hour. Everyone must take advantage of these hours and days. The true use of these hours and these days and nights for you and me is to ask God and also strive so that we can act like a true Islamic official, a true believer and Islamic official, in whatever section we are in. It must be this way, and there is no other choice; that is, it is absolutely unacceptable to allow these corruptions to spread among us; no, these actions must be taken, and everyone is responsible. Efforts must be made, these struggles must occur, and these reforms must take place. The first step of reform - which is referred to as reforms - is the internal reform of ourselves; that is, this collection of officials of the system must rid themselves of these methods and manners and behaviors that are un-Islamic and save themselves. If this work is done, then the progress of affairs will become possible.

In this month of Ramadan, ask the Almighty God for success and pray that we can also pass this stage. God willing, the next stage is the establishment of an Islamic country; if this country comes into existence, by the grace of the Lord, it will be the model that the enemies never wanted to see established. May God grant you all success.

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