Speech in Meeting with Clergy, Imams, and Preachers on the Eve of Ramadan

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

At the dawn of the blessed days of the holy month of Ramadan, we take the opportunity to meet with the esteemed scholars, respected imams of congregations, students, and learned individuals, and we humbly and earnestly beseech Almighty God that, God willing, Ramadan will truly be a month of mercy, blessing, and forgiveness for us.

Several points have come to mind that I wish to present to you: The first point is the occasion of a century since the passing of Mirza Shirazi, that great scholar of the history of the clergy and the standard-bearer of a profound and meaningful struggle against centers of corruption and hubs of rebellion and deviation. The movement of Mirza Shirazi, unlike many events of the past one hundred and fifty years, unfortunately, has not yet been properly and fully addressed. It was a multi-dimensional, meaningful, and very blessed movement. That single line written by Mirza Shirazi, which dismantled the British company's presence in Iran and temporarily severed colonial domination from the country, was a multi-faceted struggle:

Firstly, it was a struggle against the despotic apparatus of the absolute monarchy of Naser al-Din Shah, which was at its peak; meaning, until that day, for over forty years, that tyrant king had ruled Iran with absolute power, and truly nothing could stop him. The corruption of Naser al-Din Shah's government had economic, political, educational, and religious dimensions; for example, one of Naser al-Din Shah's goals, according to documents available today, was to diminish the influence of scholars in society. Some of the Westernized and power-hungry individuals of our time wanted to attribute Reza Khan's struggle against the clergy to intellectual movements; that yes, Reza Khan saw the scholars as reactionary, and because he wanted to modernize the country, he fought against the scholars! It turns out that this issue is not like that; the struggle against the scholars was on the agenda of all despotic kings; they could not tolerate a center of power alongside or opposite them that had deep influence in the hearts of the people. Reza Khan dealt with the scholars with the same motivation that Naser al-Din Shah wanted to deal with them. In this very case, the great Mirza (may God's mercy be upon him) had previously written one or two letters to Naser al-Din Shah, advising him against these actions; but he responded to Mirza with insulting and trivial expressions: You should be busy with your lessons and work; do not concern yourself with these matters! You see, this expression is also a familiar one, and over the past hundred and some years, supporters of absolute personal power have repeatedly said it to the scholars: Go be busy with your school and mosque; what do you have to do with politics?! Thus, Naser al-Din Shah had an absolute and despotic individual government that was in conflict and incompatible with the morals, economy, religion, and beloved clergy of the people. Therefore, one aspect of Mirza Shirazi's fatwa was a struggle against this autocrat and pulling the powerful tooth of this sharp-toothed leopard; and truly his tooth was pulled, and his power was diminished. This issue relates to the year 1308 AH; that is, four years before Mirza's passing, and approximately five years before Naser al-Din Shah's death.

Secondly, it was a struggle against colonialism and the influence of foreigners in this country. In the last few years of Naser al-Din Shah's life - the early years of the fourteenth century; that is, from the year 1300 onwards - the work of Naser al-Din Shah's court had become granting concessions to this government and that government, this company and that company, and taking money and selling the country; like the Reuter concession and this very tobacco concession and others! With that great movement of Mirza and that crushing fatwa, these monopolies, concessions, and foreign interventions were also stopped.

Thirdly, it was a struggle against the Westernized individuals who, at that time, had just begun to create intellectual currents within the country and had named themselves 'intellectuals'; like Mirza Malkom Khan and others like him; who not only did not fight against this treacherous movement of Naser al-Din Shah, but this very named person - who is considered the founder and father of intellectualism in Iran - was even himself a broker of foreign monopolies! Those who spoke of intellectualism and defending the nation's interests acted in that way; but the clergy, led by the great Mirza, fought decisively and crushingly against all of them; this is the proud banner that Mirza Shirazi raised, and after him, this banner did not fall. Although before Mirza there were such cases - during the time of Mirza Qomi, during the time of Kashif al-Ghita and others, who made great efforts to defend the interests of the Islamic nation and Islam and Muslims and to engage in social issues - but the complete example of it was this movement. After Mirza, his students and the greats of the seminaries of Najaf, Karbala, Samarra, Qom, and other Islamic centers, wherever there was the presence of an Islamic leader and the powerful presence of Islam, they were present; and this is one of the wonders of Iran's history; and it is even more astonishing that this event is not known to our people! Our people do not know that when the Italians entered Libya and occupied that country, the late Seyyed Mohammad Kazem Tabatabai - the author of 'Urwa - and some other marjas in Qom issued a fatwa of jihad in favor of the Muslim people of Libya and against the Italians. Our people do not know that when the British landed forces in Bushehr, the late Grand Ayatollah Seyyed Abdul Hussein Lari - that first-class mujahid cleric - declared jihad, armed the people, and himself armed and led the people in jihad. Our people do not know that the late Sheikh al-Sharia Isfahani - the great marja residing in Najaf - issued a fatwa that using domestically manufactured goods is necessary and people should avoid using foreign products, so that others do not infiltrate the country. Everyone knows that in Japan, about a hundred years ago, they said that people are not allowed to use foreign products, so that the economic wheel within that country would start working; but they do not know that at the same time, or even earlier, the same proposal and fatwa were issued by Shia marjas and scholars; unfortunately, within the country, none of the leaders, writers, politicians, or intellectuals helped them! The second Mirza Shirazi's fatwa - the late Mirza Mohammad Taqi Shirazi - against the British, and the fatwa prohibiting the British fake elections in Iraq, is another example of the scholars' presence in the political arena. On that day, the late Shariat Isfahani issued a fatwa that participating in the British fake elections is forbidden; what political action is clearer, stronger, more insightful than this? Today, the issue of those elections is slowly emerging from the pages of books! Those scholars and marjas are your righteous predecessors. This is the meaning of what our great Imam repeatedly said, that the scholars have been the leaders of the people's movement against oppression and despotism over many years; and these are what led to personalities like the late Seyyed Hassan Modarres and the late Ayatollah Kashani; these are the students of the same school and the disciples of the same teachers who shone in Iran in this way.

The next point is about ourselves. 'That was a nation which has passed on. It will have [the consequence of] what it earned.'; their reward is with God, their good name is enduring in history, and the constructive impact of their jihad will, God willing, remain forever; but now it is our turn; 'The players of love have become others'; we must see what we will do in this field today. Today, all levels of Islamic scholars have a doubled duty - from the level of a small student or a novice preacher to the level of the great and top scholars of the seminaries - and that duty is to support Islam, which today has been realized in the form of Islamic governance in this country, which is under the attention of the Imam of the Age (may our souls be sacrificed for him); this is a general duty that is incumbent upon everyone; it is not subject to exception. Those great ones intended to move to awaken the people; today the people have awakened, they have risen, they have revolted, and they have established a government based on Islam.

Today, there is a duty of jihad; however, the short-term goal of that jihad is different from the short-term goal of this jihad. Of course, the long-term goal is the exaltation of the word of Islam at all times. They wanted to prevent the enemy's influence, perhaps they could implement Islam in this country; but today Islam has been implemented in this country and Islamic law prevails; the members of the Islamic government and the executors and managers of the country are people who, according to Islamic criteria, are worthy of this position and status. In those days, if our scholars could have removed a corrupt person like Naser al-Din Shah and brought someone who was less corrupt than him to power, they would not have hesitated; but today the issue is about the righteous servants of God who have taken the helm and hold the executive affairs of this country. This is our government, this is our parliament, this is our judiciary; this is the system that has been able to create this collection.

Of course, the realization of Islamic aspirations is not a ten-year or twenty-year task; the realization of Islamic aspirations is a long-term task and must be done gradually, with all factors working together. It is clear that Islamic aspirations cannot be realized in a short time; it is clear that there will be deviations here and there; it is clear that not all institutions are yet moving with the Islamic tune; there is no doubt about this; there is no expectation other than this. If you look at the early days of Islam, you will see that even when the pure breath of the Prophet was upon the people, it was not such that all people became Muslims overnight and all affairs were reformed in a short time. Comprehensive and general reform requires a long-term movement, which is also the responsibility of everyone; and among this everyone, we clerics and religious scholars have the greatest duty. So the first duty is to preserve the system. No one can, relying on the fact that there has been a deviation somewhere, take an action or say something that weakens this Islamic system. Of course, to correct the corruptions, everyone must work through its reasonable ways. Enjoining good and forbidding evil is an Islamic obligation and must be prevalent among the people.

An important issue that I think I should mention is the issue of Islamic bases - that is, mosques and preaching assemblies. What have we done with mosques and preaching assemblies, and what do we want to do? This is a question we must ask ourselves. Throughout this glorious history, mosques have always been the base of religiosity and the movement of people in the direction of religion. You yourselves remember that the revolution started from mosques; today, too, when the movement and mobilization of people are discussed - whether political or military - mosques are again the centers; this is the blessing of mosques; but mosques are not just walls and doors. This is a necessary question that we must ask ourselves, and if we do not, others will ask us what plans we have for transforming and advancing mosques.

In the pre-revolutionary periods, a scholar would go to a mosque, lead a prayer, and give a religious ruling; on special occasions, a preacher would be invited to give a speech. If today - the day of Islamic governance and Islamic values - mosques are run in the same way, or in some cases with a decline in quality and quantity, is this in accordance with right and interest? Is this progress? So what does 'He whose two days are equal is a loser' mean?

We must plan for mosques. Besides the scholars, clerics, and imams of congregations, who else should plan? I am not saying that we should necessarily use new advertising tools like films and such in mosques - now if in a case an imam of a congregation deems it appropriate, that is another discussion - but I am saying that the same past method can be continued with better content; we must do this.

Why should I hear that in a city as large as Tehran, for the morning prayer at the first call to prayer, not many mosques are open and not many congregational prayers are held?! We must go and pray with the people in the mornings, at noon, and at night; this is our first and most necessary task in mosques. Why should it be that in this city with such grandeur, with all the various noises from all around, the sound of the call to prayer is not heard everywhere in the city?! The call to prayer is a sign of being Muslim. Who said that in the mosques or on the rooftops of major mosques, even at dawn - let alone at noon and night - the call to prayer should not be said through loudspeakers? When it is time for the call to prayer, Tehran should be filled with the sound of the call to prayer. Isn't this the Dome of Islam? Don't we say this? That at noon, an hour after noon has passed, someone walks on the street but does not feel that it is noon, does this align with that claim?! If we do not keep the mosques warm, if we are not present in the mosques, and if we do not reach the mosque to the extent of a cleric and a prayer leader, how can we expect that at the call to prayer at noon, people will close their shops and come to pray behind us?! We must be there so that the ground is prepared for people to come. Of course, bringing people also requires advertising and speaking; but the ground and the requisite for it is our presence there, which unfortunately has weakened; we must remedy these.

Regarding the pulpit and the topics discussed on it, a fundamental thought must be made. Today is the day of awakening minds. The revolution awakened minds and created questions in minds. The long period of despotism had caused mental lethargy. Before the revolution, our youth had their heads down; they came and went and did not concern themselves with anyone; unless a revolutionary went and familiarized them with revolutionary concepts; but today it is not like that; today radio, television, news, speeches, and the open face of the government and statesmen in dealing with people have made them aware of the issues. The revolution itself has essentially awakened the people, but questions exist in minds. Can it be that in the pulpit we go to, these questions are not answered?

Today, the flow of oppression in the world is truly an unprecedented flow. Today, these great powers, with all-encompassing advertising tools and capabilities that make truth appear as falsehood and falsehood as truth, dominate the world; powers that do not value human and divine values in the slightest and do not pay attention to them; who will stand against them and state the truth? See what they are doing in the world today and how much nations - especially Muslim nations - are oppressed; then these gentlemen sit and speak of supporting human rights and are not ashamed! This is the situation of the oppressed people of Palestine with the pressures that the usurping Zionist government exerts on them; they cannot live comfortably in their own homes and move freely. This is the situation of the people of Lebanon; this is the situation of the Muslims of Kashmir; this is the situation of the poor oppressed Muslims of Myanmar, tens of thousands of whom today live in Bangladesh in the worst conditions. Our representatives went there and came back and gave us news that truly keeps one awake at night! How indifferent the world is today to human rights - in the true sense! Did anyone's voice rise in the world?! A bunch of boot-wearers drove tens of thousands of Myanmar Muslims out of their homes in the most horrific way; they killed their children, women, and men; they looted their property; whoever could, took their life and fled; and in the world, no one cares; neither the United Nations says anything, nor does the Human Rights Committee cry out, nor does the International Red Cross feel any responsibility, nor do these fake conferences and institutions defending human rights and peace say anything; as if these are not human! This shows the world's enmity with Islam and Islamic concepts and values; this shows how indifferent and inattentive they are to humans and that what they say about human rights and such expressions is a political weapon; to crush someone somewhere; to elevate someone; to weaken a government and remove people from the scene.

Unfortunately, these words do not reach the public opinion of Europe and America to understand what their rulers are doing in the world. Our people know these truths; they know how much they lie in their humanitarian claims and support for human rights. Those simple-minded people who have taken comfort in these words, they should hear these things. If they were supporters of human rights, they would have protested against the martyrdom of this dear martyr - the late Seyyed Abbas Mousavi - who, along with his wife and child, was martyred by an Israeli missile inside Lebanese territory; but they did not protest! Some were so shameless that they even endorsed this action! They do not condemn Israel's aggression against Lebanon; they do not condemn Israel's aggression against the rightful Muslim owners of Palestine; they do not mention the issues of Kashmir; they completely ignore the issues of Myanmar Muslims; why?! What is their crime?! Their crime is that they are Muslim. They are enemies of Islam and fear Islam. Today, it has reached a point where the fight against Islam is not done under cover! In Algeria, they explicitly say that we fight against Islamic tendencies! Algeria is an Islamic country; when they say this there, what do you expect from non-Islamic and anti-Islamic governments?!

The only window of hope left for Muslim nations is the Islamic Republic; should we close this window and extinguish the hopes of nations? Should we also remain silent? Should we also surrender to the bullying pressure of the great powers? Is this God's command? Is God pleased with this? Does the tradition of jihad against oppression, and enjoining good and forbidding evil in Islam, allow us to think this way? By no means. Here, the banner of the struggle against oppression will be preserved. We stand against any domineering and oppressive power that relies on its bayonet against nations; whoever it may be. America is nothing; if there is a power and a government more powerful than America, we will stand against it; just as we stood. One day we stood against the united power of America and the Soviet Union against us. America and the Soviet Union were two superpowers whose combined power was far greater than the current America, and both were allied and united against us; but we stood against them and will continue to stand; but this steadfastness requires the deepening and flourishing of people's faith; and this is partly in your hands, scholars, who must realize it with your words and actions. Action is alongside words. We must deepen this faith with our actions, with our piety, with our asceticism, with our indifference to the world, with not becoming attached to these worldly superficial adornments - which attract and deceive worldly people - and with thinking and speaking wisely and also guiding and directing people.

Thanks be to God, the nation stands firm. Our nation is a good, strong, resilient, courageous, and self-sacrificing nation. These young Basijis, these self-sacrificing youths, these self-sacrificing fathers and mothers, these families of martyrs, these classes that have been tested so much over the past thirteen years, are still there. If anyone thinks that they have become disillusioned or turned away, it is a mistake; it is not like that at all. You saw on the twenty-second of Bahman and in all ceremonies, and wherever necessary, you will see that this nation stands firm. The clergy must also know their duty to be at the forefront of the people in fields of work and effort, especially danger; we hope that God will grant us all this success.

O Lord! For the sake of Muhammad and the family of Muhammad, make the heart of the Imam of the Age pleased with us; include us in the pure prayers of that great one; make us among the helpers of that Imam in his presence and absence. O Lord! Make the holy spirit of the Imam happy with us. O Lord! Make what we said for Your sake and in Your path and accept it from us.

Peace be upon you and God's mercy and blessings