Statements at the Gathering with the Holy Quran on the First Day of Ramadan via Video Link with a Group of Quranic Activists at Imam Khomeini (may his soul be sanctified) Prayer Ground

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 Muhammad and his pure family, and God's curse upon all their enemies.

I congratulate the arrival of the blessed month of Ramadan to our dear nation and to the great Islamic Ummah, and I hope that this blessed month, in the true sense of the word, will be a blessing for our nation and for the great Islamic Ummah; God willing. I thank the dear brothers who organized this very good, diverse, and innovative session, and I thank the honorable host, Mr. Yaraqbafan, for his excellent execution. I express my gratitude to all the dear brothers who recited and truly brought us to a state of grace. I am also pleased to recall past memories, and I hope that the Almighty God, just as He has accompanied our lives with the Quran over the years, will keep us in service to the Quran until our last breath, keep us alive with the Quran, let us die with the Quran, and resurrect us with the Quran, God willing.

Today, I will briefly speak about Quranic guidance. Of course, the discussion of Quranic guidance is not something that can be concluded in such a dialogue in one session; I will present a brief overview today. If time permits, I will also convey a few words regarding other topics to the esteemed listeners and viewers and the dear nation of Iran. However, before starting the main topics, I would like to mention something that I intended to share with our dear people about two or three weeks ago, but I did not have the opportunity; that is, I wanted to address the economic ranking of the country. In my speech on the first of Farvardin, I presented some statistics regarding the economic ranking of the country, and after that, a few people pointed out to me that this statistic was incorrect; I instructed our office to investigate the matter; they did so, and it turned out that they were right, and our statistics were incorrect. The economic ranking I mentioned—eighteenth in the world—was related to four or five years ago. Therefore, I sincerely thank those who pointed this out to me, which helped rectify this mistake.

Regarding Quranic guidance, see, the Almighty God mentions the descent of the Quran among the numerous merits of the blessed month of Ramadan: "The month of Ramadan is that in which the Quran was revealed"; it is evident that this may be the highest topic among the merits of Ramadan. And regarding the Quran, there are thousands of distinctions within it, far beyond what our intellect and understanding can grasp. Among all these, Quranic guidance is highlighted: "The month of Ramadan is that in which the Quran was revealed, a guidance for the people and clear proofs of guidance and criterion"; it is evident that Quranic guidance holds a high status among the topics related to the Quran. The Holy Quran itself begins with the issue of guidance; it is also present in Surah Al-Fatiha: "Guide us on the straight path"—which, according to the late Allameh Tabatabai (may God’s mercy be upon him), teaches us the etiquette of speaking with God from the beginning of "In the Name of God" to the end of our request for guidance; that is, "Guide us on the straight path, the path of those upon whom You have bestowed favor"; the straight path is that of those whom the Almighty God has favored, those who have not gone astray and have not incurred wrath. It is also present at the beginning of Surah Al-Baqarah: "In the Name of God, the Most Gracious, the Most Merciful, Alif, Lam, Meem. This is the Book about which there is no doubt, a guidance for the God-conscious". Therefore, the beginning of the Quran also starts with the mention of Quranic guidance; and after that, in many places throughout the Quran, there are dozens of instances where the Quran speaks of guidance and the assistance it provides.

The Quran is not limited to a specific group; its audience is all of humanity, and the Quran claims that it wants to guide all of humanity to the straight path, to the correct way of human life that will lead to the right destination: "It is nothing but a reminder for the worlds".

A fundamental point here is that Quranic guidance does not pertain to a limited area of human life; Quranic guidance relates to the entire vast spectrum of human life. It is not the case that the Quran guides in one aspect and neglects another aspect of human needs and life; no, the Quran oversees all corners of the scene of life and the field of human presence. From the spiritual ascent of man and the spiritual perfection of man—where the highest desire of humanity is this spiritual ascent and divine proximity and divine knowledge and divine love and divine companionship: "Grant me the perfection of severance to You and illuminate the hearts of our souls with the light of Your gaze upon us"—which is the highest need—to the issue of human societies and the administration of human communities and the establishment of justice and managerial behaviors for the administration of human societies, and the repulsion of various enemies—both internal and external, human and jinn—through struggle and jihad, or the resolution of hostilities—"And when there is animosity between you and someone, it is as if he is a close friend"—all these fields are subject to Quranic guidance; from ethics to family, such as "Our Lord, grant us from among our wives and offspring the comfort of our eyes" or "And marry those among you who are single and the righteous among your male and female servants; if they should be poor, God will enrich them from His bounty"—or child-rearing and similar matters, to the issue of peace and tranquility of the soul, the serenity and psychological calmness of man, which is one of the most important needs of humanity: "Then God sent down His tranquility upon His Messenger and upon the believers"—and the calming of the inner turmoil that a person faces in the events of life, and to the recommendation of knowledge and understanding of nature, "And He made you dwell therein"—that man must move towards knowledge, towards understanding, towards discovering the truths of nature and the realities of existence, and to individual behaviors of man, "And do not turn your cheek in contempt toward people and do not walk through the earth exultantly" or "And be moderate in your pace and lower your voice"—and similar matters, all aspects of life have lessons and guidance in the Quran; that is, the Quran oversees all sections of human life and provides guidance for all of them, and for every aspect of human life, there is a lesson that these important headings, of which I have mentioned a portion, and other important headings also exist, are all discussed in the Quran. How oblivious are those who think that the Quran does not address life issues, political issues, economic issues, and governance issues; no, a significant portion of the Quran is about these social issues of life.

In the Quran, the expression is not like that of human books, which are divided into chapters and topics; no, the Almighty God sometimes pours a sea of knowledge upon humanity with a single word, with a single hint, that if we contemplate, if we think, if we measure the dimensions, if we use human intellect to understand it, sometimes astonishing knowledge is obtained from a single word for humanity. Or suppose that within a narrative that the Quran presents, whether short or long, regarding prophets or non-prophets—where there are numerous stories in the Quran from the past—within that, it teaches us something that we can benefit from, for example, consider a dialogue between two people. Or a specific incident occurs, and there is a statement regarding that incident in the Quran, but this statement, although related to a specific incident, is not limited to that incident; it has a generality that, for example, if I give an example, this noble verse of Surah Al-Imran: "Those to whom the people said, 'Indeed, the people have gathered against you, so fear them.' But it increased them in faith, and they said, 'Sufficient for us is God, and He is the best disposer of affairs.'" This relates to the events after the Battle of Uhud; after the Muslims returned from the Battle of Uhud, unsuccessful, wounded, exhausted, having lost martyrs, and afflicted with calamities, a number of hypocrites spread among the people that you are sitting here, but the enemies are present there, gathering near Medina, and they will soon attack you. The Prophet said that only those who were wounded in this incident at Uhud should come; they got up at night and went to defeat that group and returned. "Indeed, the people have gathered against you"; the hypocrites were spreading rumors that yes, your father has come, they are doing this and that against you; they went and ended the turmoil and returned: "So they returned with a favor from God and a bounty, and no harm touched them." This is a specific incident, but it is not limited to that time; it exists today, and it has been present throughout all eras.

Whenever we inquire from the Quran regarding an incident similar to that incident, seeking guidance from the Quran, the Holy Quran will provide us with this matter. Today is no different; today, some may come among us and spread rumors that, for example, "Such and such government, such and such group, such and such superpower, such and such entity are conspiring against you, and you are in trouble" and similar things; here too, it is the same: "But it increased them in faith, and they said, 'Sufficient for us is God, and He is the best disposer of affairs.'" Of course, "Sufficient for us is God, and He is the best disposer of affairs" does not align with sitting in a corner of the house; one must go into the field, just as they did. The lesson is: go into the field, do what is necessary, and say, "Sufficient for us is God, and He is the best disposer of affairs."

Fudail ibn Yasar, who is one of the prominent and trustworthy companions of Imam Baqir and Imam Sadiq (peace be upon them), says that I asked Imam Baqir what the meaning of this narration is. There is a narration that states: "There is no verse in the Quran except that it has an outer and inner meaning"—which, of course, has a continuation. All verses of the Quran have a face and a back, an outer meaning and an inner meaning; he says I asked what this outer and inner meaning means. The Imam replied that "its inner meaning is its interpretation"; the outer meaning is the outer meaning; however, the inner meaning is what the interpretation of that verse and the implication of that verse corresponds to. Some of them have passed, and some of them have not yet occurred, just as the sun and the moon continue to rise; these noble verses of the Quran are like the sun above our heads and are permanent; they are not limited to a specific day; therefore, Quranic guidance is like this.

Those who confine the Quran and Islam to personal matters and worship and invite people to seclusion, saying that when they enter society, they must set the Quran aside, do not know the Quran; they are truly unfamiliar with the Quran, they have not recognized the Quran; it must be said that they have not read the Quran; hence, they speak and judge with such mistakes and errors; they are truly unfamiliar with the Quran. The Quran does not withdraw from political and social challenges in any way, nor does it avoid confronting tyrants, arrogant powers, and oppressors; it has always stood against them, and if you are people of the Quran, then naturally your field of life is the field of the Quran. Therefore, the Quran is responsible for guiding and assisting all of humanity in all areas; there is no doubt about this.

However, another point that exists here is that the Quran is available for our use, but whether we utilize it or not, whether we can benefit from it or not, is an important issue. Yes, the Quran has provided the lesson for us, has offered guidance to us, but when can we benefit from this Quranic guidance? "A guidance for the God-conscious"; when piety exists. When piety exists, this guidance will be genuinely and fully available to us. Of course, the expressions in the Quran are varied, but their reference is one; here at the beginning of the Quran, it is "A guidance for the God-conscious"; in one place, it is "A guidance and good tidings for the believers"; in another place, it is "A guidance and mercy for a people who believe"; in another place, it is "A guidance and good tidings for the Muslims"; in another place, it is "A guidance for the people"; this indicates the different levels of guidance: "A guidance for the people" means it is available to them, they can benefit from it, "A guidance for the God-conscious" or "A guidance and good tidings for the believers" also specifies the levels of benefiting from this guidance for humanity. This is regarding piety, where the levels of guidance are shown.

In other verses, "fear" has been established as a criterion, which I will now mention, and its reference is again to piety: "Indeed, you can only warn those who follow the reminder and fear the Most Merciful in the unseen; so give them good tidings of forgiveness and a noble reward"—in Surah Ya-Sin—only those who can benefit from the Quranic warning and have its effect on their hearts and advance them are those who possess fear. Or in Surah Ta-Ha: "Ta-Ha, We did not send down the Quran upon you to cause you distress, but only as a reminder for whoever fears". There are several other verses in the Quran that relate to this fear. Fear is also a characteristic of the pious; that is, when we have piety, fear also comes to us, and I will read this noble verse here: "And We certainly gave Moses and Aaron the criterion and a light and a reminder for the God-conscious"; what was given to Aaron and Moses (peace be upon them) was guidance and reminder for the pious; who are the pious? The Quran defines the pious: "Those who fear their Lord in the unseen". Therefore, piety and fear are either accompanied or are fundamentally not separate and fall under one concept.

Of course, fear differs from fear. Fear is that state which arises from understanding the greatness of the other party; this state is called fear. Fear in front of the Lord of the worlds arises from the recognition of the greatness of the Almighty (Glory be to Him); "Indeed, only those who have knowledge among His servants fear God"; those whose knowledge is greater, their understanding is greater, fear of the Lord belongs to them. Of course, one must not misunderstand the meanings of fear and fear and these things as being understood as the terrifying nature of the Almighty; no, "Indeed, you can only warn those who follow the reminder and fear the Most Merciful in the unseen"; there is fear, but mercy is preserved; the same Merciful, who is the manifestation of kindness and grace towards humanity, fear is in front of Him due to His greatness.

In summary, the month of Ramadan is the month of the Quran, and indeed one can benefit from Quranic guidance in this month. Let us read the Quran, read it a lot, read it carefully, read it with contemplation, read it with attention to the Almighty God, seek help from God Himself in reciting the Quran, and know that the heart is illuminated with the Quran; this expression is from Amir al-Mu'minin (peace be upon him) that "Indeed, God, the Blessed, has not admonished anyone like this Quran"; this beautiful passage from Nahj al-Balagha, sermon 176, is what Amir al-Mu'minin (peace be upon him) stated regarding the Quran, and we have read some parts of it in our discussions. Here he says: "Indeed, God, the Blessed, has not admonished anyone like this Quran"; the Almighty God has not admonished humanity in any of the heavenly books like He has with the Quran, has not taught them, has not guided them. "Indeed, it is the strong rope of God and His trustworthy means, and in it is the spring of the heart"; it makes the heart spring, it refreshes the heart, it makes the heart green, it provides the ground for the growth of true knowledge and attention; "and in it is the spring of the heart and the fountains of knowledge, and there is no clarity for the heart other than it"; this word "clarity" is in the statement of Amir al-Mu'minin (peace be upon him).

Now, dear reciters of the Quran, who are the primary audience of these remarks, consider yourselves as promoters of the Quran; you are promoters of the Quran, not just readers of the Quran. Among these old reciters who have been mentioned here and some of their recordings have been played, some are such that when they recite the Quran, it is as if it is being revealed upon humanity; that is, they understand what they are saying, what they are reading; they read the Quran with attention to the meaning, with a present heart—of course, some do not do this—therefore, its impact on the hearts of the listeners is much greater. The reciter should consider himself a promoter of the Quran.

You must know that you are promoters of the Quran, and reciters truly have a role; these recitation sessions play a significant role, training reciters is a very great and important task that is being carried out, and thanks be to God that this has become prevalent in our country, and recitation with attention, with humility, with deep attention to the meaning. Pay attention to the meaning; if, for example, you want to recite a part of the Quran in a gathering, prepare it in your mind beforehand; if referring to interpretation is necessary, refer to the translation. Fortunately, many of our reciters understand the Quran and comprehend its meanings and do not need translation, but if translation is needed, if interpretation is needed, it should be referred to and done with complete attention and full awareness.

Regarding some of the audio works that some do—both reciters and some of our children—do not pay much attention to them; that is, more attention should be paid to the meanings. Of course, I fully agree with good sound and good tone; that selecting and learning good tones and expressing them is good, but attention must be paid not to go beyond the correct limits and the straight path. These are our remarks regarding the issue of the Quran.

Another topic that I find necessary to mention is the issue that affects all of us, namely this pandemic, this widespread virus that is truly ominous in our country and everywhere in the world, which has affected the living conditions of the country. Truly, the most beautiful days of the year are the first days of spring; unfortunately, this [disease] has turned the most beautiful and sweetest days bitter for our nation; the number of fatalities has increased, the number of infections has risen; these are things that one cannot easily overlook. These bitter and shocking statistics must awaken all of us—both officials and the general public—and make us aware; we should not joke with the disease. Officials must decisively do what needs to be done; that is, the measures that specialists and experts—the doctors and health and treatment officials—specify must be followed according to their instructions; the bitterness of any other ailment is less than that of the spread of this disease; because the spread of the disease is both illness, unemployment, livelihood problems, and the loss of loved ones; that is, all the plans of the country are affected by this disease; even now, it is the same. We must do something to stop this disease and overcome it, and this is not possible except through policy-making, planning, and adherence to health protocols by all of us.

Another point that I find necessary to mention here is the praise and commendation for the healthcare and treatment teams. It truly deserves that one praises them, thanks them. This mask that one wears, just this mask causes a lot of trouble; in this hot weather, with those difficult clothes, if this young nurse, this doctor, this paramedic, and the other treatment staff have to work for hours on end in the hospital or outside the hospital, you can see how hard that work is; truly, this [work] is jihad in the way of God; it is jihad in the way of God and, in my opinion, has a very great reward.

The people must also cooperate. Those who were willing to help in this work at the beginning of last year, at the onset of the outbreak, a number of them entered and went to help the nurses and others in the hospitals and outside the hospitals, and those who are ready to voluntarily assist in this work again.

The next point in this regard is the issue of public donations. The month of Ramadan is the month of benevolence; it has always been like this; even in normal times, in the month of Ramadan, the tables of benevolence of the benefactors and believers have been spread for those who have needed and been in need; when we find ourselves in the conditions of Corona, this matter becomes several times more important, and it is necessary that this movement of charitable assistance and mutual support in this month of Ramadan truly peaks among the people. Of course, I know that some have started this work without waiting for my order; they have begun helping in various cities across the country; they are either preparing themselves or have started helping; we know this, but I want to say that you should continue this work and spread it widely, and everyone should help in this regard, God willing, so that this movement of charitable assistance reaches its peak. This is also regarding the issue of Corona and this disease and our recommendations.

One sentence regarding the current issues of these days, the issue of the JCPOA and sanctions and these matters: there are many discussions. We have announced the country's policy and have told the officials; we have said it directly, we have written it down, we have said it in meetings, we have said it in public speeches; the country's policy is clear regarding what they should do. Now, the officials' judgment is that we should negotiate to implement this policy; we have no issue in this regard, but care must be taken that the negotiations should not become protracted; it should not be such that the parties want to drag out these negotiations indefinitely, as this is harmful to the country.

Keep in mind that the Americans constantly mention negotiations and that they are ready for direct negotiations with Iran and similar statements; this is not that America wants to negotiate to accept a legitimate demand; no, they want to negotiate to impose an illegitimate demand! This is their nature; otherwise, it is not that they will listen to a legitimate demand, acknowledge it, and accept it; as evidenced by the fact that these European gentlemen also, in some private meetings, which our officials report to us, acknowledge that the right is with Iran. We have said that the sanctions must be lifted first—because we are not confident that they will promise, as they have failed to keep their promises many times and have acted against their promises, and they will do the same now—therefore, they must first do what we say, so that we can be assured that it has been done, then we will do what is required of us. These European negotiators sometimes acknowledge in private meetings that this policy is correct and that the right is with Iran, but in decision-making, they are subject to them and truly have no independence. America is also arrogant and imposing, and this is its issue; therefore, the proposals they make are mostly arrogant and humiliating proposals that are not even worth considering. We hope that, God willing, the country's officials will proceed in this regard with open eyes, with a firm heart, with reliance on God, and with the mention of "Sufficient for us is God, and He is the best disposer of affairs"; may God grant them success and make the nation happy and pleased.

We hope that the Almighty God makes this blessed month a blessing for our nation and all Muslim nations, sends down its blessings, sends down His rain of mercy upon our dry and thirsty lands, and, God willing, grants His spiritual and material blessings to all people and to the warriors of the path of truth; may He unite the pure soul of Imam Khomeini (may his soul be sanctified) with His saints, and may He unite the pure souls of the martyrs with the martyrs of the early Islam, God willing; and may our greetings, respect, and sincerity reach the dust of the feet of the Master of the World, Hazrat Baqiyatullah (may our souls be sacrificed for him), and may the satisfaction of that great one and his prayers also encompass us.

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