Statements of the Supreme Leader in Meeting with Clergy and Missionaries on the Eve of the Month of Muharram

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

I sincerely thank you, esteemed gentlemen, distinguished scholars, respected leaders of congregations, and honorable missionaries, for your efforts in coming here and forming this sincere gathering, especially those who have traveled from afar.

The importance of the month of Muharram and the activities that take place during this month are significant enough to warrant gatherings and discussions on related issues. God willing, it is very appropriate and beneficial that before the days of Muharram's preaching, extensive coordination and collaboration occur in various aspects for selecting topics, the quality of preaching, and the important duties during Muharram. Today, to the extent possible, I will share a few words:

In the case of Muharram—which is a unique and unparalleled event in Islamic history—one prominent aspect is the issue of preaching. It is an opportunity for people to become familiar and aware of the truths of the religion for which the pure blood of Hussein ibn Ali (peace be upon him) and his companions and family was unjustly shed. This is one of the lasting blessings of the Karbala incident and must be appreciated.

For several hundred years in Iran, and perhaps in other parts of the world following the Ahl al-Bayt school of thought, the tradition of preaching during the important month of Muharram has been ongoing. Preaching during a time when Islamic governance is absent is fundamentally different from preaching during the era of Islamic governance. In the era of Islamic governance, preaching any part of the religion can be placed correctly in its context; that is, it is part of a set necessary for managing people's lives. However, when Islamic governance does not exist, this is not the case; the parts are separate, unrelated, and the whole set is incomplete.

For instance, if someone works on jurisprudential rulings during the era of Islamic governance, they can study and consider those rulings in two ways: one way is the jurisprudential rulings related to managing an individual, regardless of where this individual lives in the world. Another way is to examine the same jurisprudential ruling as a small or large part of how to manage a society. These are different. Even in the derivation of jurisprudential rulings, differences arise; even in matters of purity and impurity; even in personal matters. Sometimes it is presented as part of the set managing the individual and society under Islamic governance; sometimes it is not, merely as a ruling for an individual. I wish insightful scholars would sit down and explain the details of these differences to researchers in the seminaries themselves.

The issue of ethics is the same. For example, we talk about forgiveness and patience. Sometimes it is a purely personal matter and is presented as an Islamic ethical and spiritual directive, a value: we should be patient in the face of adversities. This is one way. Sometimes patience is discussed at the level of a society facing various problems, pressures, and obstacles in its work and path: individuals must be patient in the face of these obstacles and hardships. Here, patience is presented differently. The essence of patience is one thing; how the issue is presented is important.

The fundamental difference between the two types of preaching we mentioned is that in the era of Islamic governance, religion consists of a set of life issues, including politics, governance, foreign relations, the stances of Muslims against various global factions, economic issues, interpersonal relations, and observing ethics in various aspects of life. Religion is a set that includes personal and individual issues, social issues, issues that must be carried out collectively, issues that, although social, can be carried out by individuals, and issues related to the fate of the world or the fate of that country. When we want to preach, it means preaching all of these.

See how this preaching differs from the type of preaching we did in the past before establishing the rightful and divine government. In those days, it was enough for us to know the subject we wanted to preach well; then we would become a good preacher. Today, if we do not understand the world, or at least our own society, no matter how well we know that subject, we cannot be a good preacher. We must understand where the words we speak connect; which faction it strengthens on a global scale—not just nationally—and which faction it weakens. Like a battlefield. Sometimes a person faces the enemy and wants to defend themselves. This is one type of defense. Sometimes a person is positioned in a trench within a multi-kilometer front and wants to defend. This defense is different. Sometimes it is prudent to advance, sometimes it is prudent to retreat. Sometimes a person thinks they are attacking the enemy; but suddenly realizes they are shooting at their own side!

Since the establishment of this system until today, there have been and are individuals who sit in corners and their tongues of criticism are constantly open against this system and its truths. Their fundamental mistake is that they are like those who have fallen asleep in their trenches; then, when advances have been made from the flanks of the front and some have gone and captured enemy positions far ahead, this person now wakes up and targets the position captured by their own side, thinking the enemy is there! That position is held by their own side; but this person was asleep and unaware! Falling asleep in political matters sometimes yields such results. Preaching becomes this important.

Sometimes it is heard that in corners, some people make statements and speak without attention, causing harm somewhere. This is due to a lack of attention to the political situation of the world and the positions of friends and enemies. They do not know where their own front is, where the enemy's front is. It is not enough to learn a few issues and want to say them. Sometimes stating an issue has a specific method that, if not followed, may cause harm. One must be vigilant. This is the characteristic of the space where the rightful government is established. In a space where the rightful government is established, all people of truth have doubled responsibilities. When the government and social system are based on religion, the responsibilities of religious preachers double. The basis of all these—as we said—is that religion and politics are not separate.

In my belief, this is the greatest chapter related to the Islamic political system that our great and esteemed Imam Khomeini (may his soul be sanctified) innovated. For years, even centuries, the unjust and non-righteous rulers of the world tried to push religion—which wherever it is, commands truth and justice and does not compromise with anyone—away from interfering in their affairs. For centuries, they tried to prove that religion is separate from politics; why mix religion with politics? Go preach your religion! They also presented superficially appealing arguments: religion is too noble to enter the polluted field of politics! Yes; politics that is separate from religion is polluted; but religious politics is as sacred as religious worship.

Since the revolution until today, perhaps the most attacked principle of the political thought of the Islamic Republic system has been this 'inseparability of religion from politics.' Everywhere in the world, this has been attacked; today it is still attacked. Today, there are those around the world who sit, write books, write articles, in various languages and in environments far from Iran and all over the world, present television talks; to prove that religion is separate from politics. Glory be to God! How significant is this issue of 'inseparability of religion from politics' in breaking the hegemony of oppressive and unjust powers that they do not let it go! Day by day, words are spoken against the issue of 'inseparability of religion from politics,' articles are written. Of course, some inside, sometimes like parrots—who repeat things without attention—repeat the same words. Of course, some do not accept religion in its entirety at all and their hearts are with foreigners!

In those years of the presidency, when I wanted to travel to a foreign country to participate in a global gathering, I had prepared a speech and, as usual, presented it to the Imam for his opinion. He noted in the margin that I should include something about 'the inseparability of religion from politics' in this speech. At first, I was a bit surprised that this issue of 'the inseparability of religion from politics' could have any connection with the leaders of countries—say, a hundred non-Muslim countries. However, since the Imam had instructed, I sat down and wrote a few pages. When I entered the subject, I reflected and saw that no, this is exactly right. The place for this discussion is on the great global platforms. Why? Because against this discussion, work is being done on global platforms. Then we went there and delivered that discussion, and it was very effective in the souls, and the importance of this word became clear. This inseparability of religion from politics shows the insight of that great man.

When you believe in the inseparability of religion from politics, then the people of religion must know politics, understand it, and be active in the field of political work where it is necessary, and in the field of purely religious rulings, announce it with awareness of political matters and the political situation. Politics does not mean that one should conceal a divine ruling. Politics should not lead to the concealment of divine rulings. No; on the contrary, politics means that one should express divine rulings and knowledge in a way that is effective in souls and is delivered with attention to all aspects. This is the meaning of political awareness for the purpose of preaching.

A sentence also about the issue of elections—which was mentioned and is correct—I should say. You must remind the people of two things: first, the principle of participating in elections. Let no one—some rare individuals among the people—be negligent of the matter of elections—although I am sure the people are not negligent—and think that these elections are not important. No; it is very important. Look at the enmities! See how, in global standards and the world's political scales, the presence of people in the Islamic Republic and in various arenas is so decisive in judgments, assessments, and decisions! The very fact that this system is a system based on the people and the people's votes has the utmost importance. The very acceptance of the people has the utmost importance. Wherever there is a manifestation of the people's presence on the scene—whether elections, demonstrations, or some of the magnificent receptions that take place and show the people's presence—it completely neutralizes and invalidates the tricks of the enemies—at least for a while. Today, considering that enemies around the world are inclined to achieve alliances against the Islamic Republic system, the importance of the people's presence is even greater than at other times. Although this presence has always had great importance, perhaps it can be said that at present, this importance is higher and greater than ever. Remind the people of this.

The second point is to make the people understand that just as participating in elections is a duty, making a good and informed choice is also a duty. Of course, all efforts may not lead to a result; but voters should strive to make a correct choice. This is very important. Of course, no one enters the election arena unless the Guardian Council declares their eligibility. Therefore, those who enter the election arena are individuals whose eligibility has been signed and declared by the Guardian Council—which is the people's trustee in this matter. Therefore, all are eligible; however, the matter of the presidency is beyond these words. One must search and find the most qualified. One must search and choose the most trustworthy. One must search and find, among these few, the relatively most capable of managing the country. It is important. Because this matter is important, any difference, even if small, becomes significant. In major tasks, it is like this. The difference between two amounts that have a slight difference, if the goods we want to purchase with this amount are one or two kilos, it does not matter much; but when what we want to move is, say, thousands of tons of this goods, then the difference in price, even if small, becomes large and significant. All major tasks are like this.

The presidency is very important; because it involves managing the executive affairs of the country for a relatively long period—that is, four years. People must search and select the best. People trust you. People trust the scholars and consider their judgment a defensible judgment before God. This is very important. Therefore, you must help the people in making the right choice. Let no one among the clergy feel that they have no duty or obligation in these matters and say that people should go and do whatever they want! Of course, we do not want to say this about all clergy. There are specific individuals who are exceptionally excluded from this subject; but you scholars can help the people. Even those who may not have much interaction with the scholars, ultimately, for their life's affairs, rely on a trustworthy person. If someone themselves is not very trustworthy, they still refer to a trustworthy person to safeguard their money and property. People consider the scholars their trustees. If the scholars help the people in this regard, this is an acceptable reference for them.

Of course, when you want to guide the people, you must exercise the utmost care in selection. You must say something that you can answer for before God Almighty tomorrow. You must introduce someone to the people that you can stand by and tell God Almighty that this was my proof. Non-interference is dangerous; interference without proof is also dangerous. Find proof for yourself and God. Make the people aware of this matter. People trust you, and they should trust you; you are and should be the people's trustees. Ensure that the people can elect a competent, capable, devout, and religiously committed person with a high vote to manage the country's affairs. Of course, your hands will not reach anyone other than those whom the Guardian Council will present. Among them, you must choose someone. Search among them and find the best—who matches the correct criteria—and introduce them to the people.

Encourage the people to participate in the elections, as the very participation of the people in the elections is also very important. If the participants in the elections are few, but the righteous individual is elected with ninety percent of the votes; or if the participants are many and the righteous individual is elected with, say, fifty-five percent, if the matter is between these two scenarios, the latter is preferable. Of course, in any case, the righteous individual must be elected; but having a lower percentage while the total number of participants is high is more important than having a low number of participants and a high percentage for this righteous individual. Therefore, strive for the people to succeed in the important test and trial that exists on this day, God willing; God Almighty will also help you.

God willing, may the sacred heart of the Imam of the Age be pleased with you; may you be included in the prayers of that great one, and may the hidden hand of that great one also assist so that this great test is conducted in a manner that is beneficial for the nation, the country, and the religion and world of the people, God willing.

Peace be upon you and God's mercy and blessings