Statements in Meeting with Clerics and Students of Shia and Sunni in Kurdistan

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 virtuous family and his chosen companions.

This gathering possesses exceptional and unique characteristics. Respected scholars, Friday prayer leaders, speakers, and students from both Shia and Sunni backgrounds are gathered here. Female students and clerics, whether Sunni or Shia, are also present. According to what has been said, the esteemed families of the martyrs of Kurdistan are among this gathering; spirituality, knowledge, clerical authority, martyrdom, and unity have all manifested in this luminous and dense assembly. This is a remarkable and distinguished matter. Both I and you must recognize the value of this assembly; we must all appreciate the significance of this camaraderie, companionship, and sincerity, as there is a heavy burden on all of us. The responsibility is a great one for each and every individual of the Iranian nation in this era, especially for those who are more informed about knowledge, awareness, religion, and Sharia.

What primarily comes to my mind to express in this luminous and spiritual gathering is the weight of this responsibility. The scholars of religion in Islam are the pioneers of reform, progress, and advancement for the nation. This responsibility has been placed upon the shoulders of the religious scholars. It is stated in the sermons of Nahj al-Balagha: "And what God has written upon the scholars is that they do not remain silent in the face of the oppression of the oppressor and the hunger of the oppressed"; meaning that a religious scholar cannot remain silent and neutral in the face of injustice, oppression, and the transgressions of humans against one another. Neutrality has no meaning here. The issue is not merely to convey the rulings of Sharia and religious matters to the people. The work of scholars is the work of prophets. "Indeed, scholars are the heirs of the prophets." The prophets did not only engage in stating issues. If the prophets had merely confined themselves to declaring what is lawful and unlawful for the people, there would have been no problem; no one would have clashed with them. In these noble verses that this esteemed reciter has beautifully recited here: "Those who convey the messages of God and fear Him and do not fear anyone except God," what kind of propagation is it that includes fear of the people, such that one must not fear the people while propagating? If it were merely a matter of stating a few legal rulings, there would be no fear involved that the Almighty God would praise those who do not fear the people; they do not fear anyone other than God. These difficult experiences that the divine prophets endured throughout their blessed lives, for whom were they? What were they doing? "And how many a prophet fought alongside many worshippers, but they did not weaken for what befell them in the way of God, nor did they weaken or submit." What was this mission for which they had to fight? Was it merely to state a few sentences of lawful and unlawful? The prophets rose to establish truth, to establish justice, to fight against oppression, and to combat corruption; they rose to break the tyrants. The tyrant is not that idol which was hung on a wall or at that time on the Kaaba; that is not something that would rebel. The tyrant is that rebellious human who imposes his own existence upon the people under the pretext of that idol. The tyrant is Pharaoh; "Indeed, Pharaoh exalted himself in the land and made his people into factions, oppressing a group of them." These are the tyrants. They fought against these, they struggled against these, they put their lives on the line, they did not remain silent in the face of oppression, they did not remain silent in the face of bullying, they did not remain silent in the face of misleading the people. The prophets are like this. "And scholars are the heirs of the prophets." If we have taken on the mantle of a religious scholar—whether we are men or women, whether we are Sunni or Shia—we carry a great claim with us. We say, "We are the heirs of the prophets." What is this inheritance of the prophets? It is the struggle against everything that manifests as tyranny; against polytheism, against disbelief, against atheism, against immorality, against sedition; this is our duty. We cannot sit idly by, comforting ourselves that we have stated a few issues. This does not absolve us of our duty. This is the first step.

Every era has its own requirements. One day we wrote books, made arguments, and spoke to defend the Quranic identity of Islam; there were some listeners, followers, and interested individuals who heard us, and our work was accomplished. There was also a tyrant in power who did not allow for more movement than this. Some of us, who were more astute, made broader efforts; others settled for the bare minimum. But what about today? Today, there are two characteristics that weigh heavily on you and me. One characteristic is the advancement of methods of thought transmission. You see, television, radio, electronic media, the internet, and other communication tools are now serving what goals in the world. Today, global arrogance does not suffice with merely showing the sword; it shows the sword, but alongside it resorts to dozens of other methods to impose that erroneous thought, that false path, that oppressive and tyrannical method upon nations. Today, it has been definitively proven that the great Hollywood institution and major film companies are continuously cooperating with the arrogant policies of America. This great film-making and cinema institution, which has gathered dozens of major film companies, artists, directors, actors, playwrights, screenwriters, and investors, is moving towards a goal. That goal is the objectives of the arrogant policies that also drive the American government. These are not trivial matters. Today, in order to show Islam, religion, and truth to the people, and to guide them on this straight path, you are facing significant challenges. We must adapt ourselves to the times. The doubts are not like the doubts of a hundred or two hundred years ago. The doubts that are instilled in the minds of your youth, your students, even your schoolchildren, are of a contemporary nature. Who will stand against this? Besides the scholars of religion, who else but the guardians of belief should stand against these poisoned and venomous arrows? This is the second point.

Another characteristic that exists in this era is the presence of a Quranic government. Today, such a government is established. There was no such government yesterday; today there is. In the history of Islam, from the early days until now, since the caliphate turned into monarchy in the Islamic world, we have not had any government that rules based on Sharia. Even the Ottoman caliphate, which was called a caliphate, many Muslims were attached to it under that title, was a monarchy; meaning that governance in that country was not based on religion, it was not based on Sharia. We did not have a religious government; today we do.

I do not claim that this religious government is a complete Quranic government; absolutely not. I am the first critic of my own system. We are moving in the implementation of Islamic Sharia at a minimum level. However, the direction is correct; we want to move towards the maximum and progress. The government is a religious government; officially, legally, according to the constitution. Any action, any law that contradicts Islamic Sharia is null and void; the government is based on religion. This is an extraordinarily important phenomenon. It means that the political apparatus in the country allows and even requests the religious authorities to promote Sharia. If the officials of the system do not conform to religious criteria, they lose their legitimacy according to the law. This is a new and unprecedented thing; we did not have this. We must take advantage of this opportunity. Thus, this is the second characteristic of the current situation. We must make maximum use of this characteristic to promote Islamic truths, Islamic knowledge, and Islamic Sharia in this materialistic world.

The late Sayyid Qutb has a saying in one of his writings that I have been constantly thinking about since I saw it over forty years ago or perhaps more. He says that if the supporters and advocates of Islam—this is the gist of his statement. Now, I do not remember the details because I saw this a long time ago—if instead of writing all these books, instead of all this propaganda, instead of all these speeches, managing all these mosques, they do one thing to promote Islam, that action would have more impact than all these efforts. And that is to establish an Islamic government in a corner of the world—he seems to say in a remote island. The mere establishment of an Islamic government in this vast world has more impact than thousands of books, thousands of speeches, and thousands of insightful points in promoting the religion. We have tested this. When the Islamic system was established, the cry of Islam emerged from the throat of that great, brave, and unparalleled man; our Imam Khomeini (may his soul be sanctified)—whom we cannot compare with any of the reformist figures in our history. I am familiar with the biographies of great reformers like Sayyid Jamal and others who were there. None of them can be compared to this great man, this dear Imam whom God granted us the opportunity to witness his time. With that courage, with that clarity, with that sense of dignity, he spoke of Islam—suddenly the hearts of the entire Islamic world turned towards Islam. Today, if you go to any of the universities in Islamic countries, you will see the inclination and love for Islam among students and the educated youth. These were the same individuals whom the communists easily attracted; various atheistic movements easily inclined them towards themselves. Today, these inclinations have diminished to a minimum. The perspective is towards Islam. All that you see from the reactionary governments, dependent governments, and subjugated and humiliated governments in our region against the revolution is because of this; they are afraid; they see the inclinations; they see the sincere and heartfelt affection, especially of their youth and their nation, towards this revolution, this system, and this raised flag of Islam here. They see this, they become frightened, and they begin to act. However, the activities are diverse. Now, if we were to count the types of activities that the tyrants and oppressive leaders of Islamic countries are undertaking against the Islamic revolution and the injustices they commit, it would be a long list; a lengthy catalog. Many of you may be aware of it. This is because it has an effect. If the Islamic revolution did not have this profound, lasting, and transformative impact, they would not have fought so hard against it; especially those who call themselves Muslims.

My dear ones! The issue of the Shia-Sunni conflict that you see has intensified after the victory of the Islamic revolution is a result of this. During the era of the Islamic government, we suddenly saw that the Shia-Sunni conflict in Iran, Iraq, and other countries has become more intense. Now, in some countries, individuals are being arrested on the pretext that they are promoting Shia! A baseless, false, and deceitful claim. Even in countries where their people love the Ahl al-Bayt; they are Sunni, but they are Sunni lovers of the Ahl al-Bayt, passionate about the Ahl al-Bayt. We see this and have witnessed it.

The situation reached a point where many Arabs who listened to Iranian radio out of love and affection during the early days of the revolution learned Persian. Numerous individuals in those early years met with me, saying that they learned Persian out of love for the revolution. They kept listening to the Persian radio, not understanding what it was saying, and gradually learned Persian. They spoke Persian; they were proficient. This is the influence of the revolution. Sayyid Qutb was right. The impact of this—this system that has been established based on Islam—is greater than thousands of books.

If in the early years they could have buried this system, it would have been detrimental to Islam. They would have said, look, Islam cannot do it. It started a revolution, brought a system to power, but it could not last more than two years; it could not last more than five years. If the Islamic system remained but did not progress, it would have been detrimental to Islam. They would have said, yes, an Islamic system has come, but it has taken people back to a pre-historic era; no science, no progress, no technology. However, the Islamic revolution not only endured but also became rooted, achieved astonishing scientific progress, and produced a wise and elite young generation. When you hear that Iran is the eighth country in the world in fundamental cells, this is a very significant statement; Iran, which had been deprived of all means of progress. When the Islamic system took over this country, the infrastructure was absolutely unsuitable for these scientific advancements. When they say that the Islamic Republic, by sending a satellite into space—which dazzled the eyes of the rivals and enemies of the Islamic Republic—is the tenth or ninth country to do so, this is a very significant statement. Iran?! Who did this? The Islamic system. Who advanced science in this way? Who established the scientific movement in the country? Who put that innate Iranian intelligence to work for innovation and creativity? The Islamic system. Thus, the Islamic system has demonstrated both its endurance and its capability to advance a nation.

This becomes a source of pride for Muslims, a source of honor for every Muslim in every corner of the world. Then the hostilities begin; they intensify. If you bump into someone on the street, at most they will give you an angry look; they will pass by. If you punch them, they will turn back and say two harsh words to you. But if you deliver a decisive blow, they will grab your collar and not let you go. The fact that you see the Islamic Republic and the Islamic system being grabbed by the collar and not being let go is a sign that the blow the Islamic Republic has dealt to the body of global arrogance has been very deep. Our enemy is not some isolated group with a few small or large individuals. Our enemy is not some regional government that is powerless and has no base among its own people. Our enemy is the vast system of global arrogance, whose most important decision-makers are the Zionist capitalists and the big company owners and the powerful cartels of the world. This stands against the Islamic system and, of course, uses all methods. It has been struck such that you see it using all means, all tools. Now, from creating divergence regarding Islamic beliefs, directing youth towards drugs, towards corruption, taking advantage of the negligence of some institutions, making youth vulnerable, to religious differences, to the Shia-Sunni conflict, to such and such groups; and if it can infiltrate the upper and mid-level officials of the Islamic Republic, it will do that too. They are making every effort. Despite all these efforts, the believers stand firm: "Like a steadfast mountain, the storms cannot shake it." These tempests cannot shake the Islamic Republic.

We look into our hearts, we look into the hearts of our people, and we observe the mercy of God. When we see our determination is firm, when we see the enemy's provocation does not move us, their frown does not frighten us, their promises do not make us hopeful or optimistic, we understand it is the mercy of God; the Almighty God is behind all these apparent and material factors; the powerful hand of God is behind this system and is advancing it; it is guiding it. "O God, indeed, those who have power in this world are dependent on Your power; they are in Your grasp." In the supplications of Sahifa Sajjadiya—I recommend all of you to become familiar with Sahifa Sajjadiya; the supplications of Imam Sajjad (peace be upon him)—it is stated: all those who have power in this world are dependent on Your power; they are in Your grasp. "So send blessings upon Muhammad and his family and suffice us, for indeed, those who are given are given from Your bounty. So send blessings upon Muhammad and his family and grant us, for indeed, those who are guided are guided by the light of Your face. So send blessings upon Muhammad and his family and guide us." Trust in God, reliance on divine sufficiency, and backing by God's mercy and guidance do not allow a person to become hopeless. When we look at our own people, we see the same thing. Whether they are Kurds, whether they are Sunni, whether they are Baluch, whether they are Shia, whether they are from Isfahan, whether they are from Shiraz, one sees in the depths of the hearts of the people signs of divine mercy; God has fortified their hearts. Very well, God has completed the argument against us; this opportunity, this ground. Move forward. The clerics of this time must make maximum use of this opportunity, become familiar with new thoughts, recognize the enemy's methods, and be aware of their own time; "The one who knows his time will not be attacked by the calamities." Just like in the battlefield. Perhaps many of those present have seen the battlefields—now the younger ones have not seen those days—inside the battlefield, artillery shells come from all sides, mortars fall, various types of fire rain down from around, and pass over one's head; to the extent that sometimes one loses orientation; one does not know whether the bullet coming is from the enemy or from a friend targeting the enemy's positions. This is a very great danger. For a warrior, the greatest danger is to lose orientation; not to know where the enemy is, where the friend is. If one does not know where the enemy is and where the friend is, then it is possible to fire towards the friend, thinking that one is firing towards the enemy. This is very dangerous. Some of us fire towards our friends, thinking we are firing towards the enemy! Some of us become negligent that creating religious differences is the enemy's plan to keep us occupied with ourselves. We become negligent; all the efforts of a Shia become to attack a Sunni, all the efforts of a Sunni become to attack a Shia. Well, this is very regrettable. And the enemy wants this.

Look, in the matter of supporting Palestine—this is an example I want to give—no country or government has come close to the Islamic Republic. This has been acknowledged by the whole world. It reached a point where some Arab countries, out of frustration, raised their voices, saying Iran is working here for its own purposes! Of course, the Palestinians did not pay attention to this statement. Among them, in the matter of Gaza—during the twenty-two-day war a few months ago—the Islamic Republic, at all levels; from the leadership and presidency to various officials and the people, demonstrations, money, aid, the IRGC, and so on, were all at the service of the oppressed and Muslim Palestinian brothers. Amidst all these statements, we suddenly saw a virus multiplying; they kept going to some of the elders, some of the scholars, some of the dignitaries, saying, O sir! Who are you helping? The people of Gaza are Nasibis! Nasibi means enemies of the Ahl al-Bayt. Some even believed it! We saw messages back and forth saying, O sir, they say these are Nasibis. We said, God forbid, may God's curse be upon the wicked Satan. In Gaza, there is the Mosque of Imam Amir al-Mu'minin Ali ibn Abi Talib, there is the Mosque of Imam Hussein; how can they be Nasibis?! Yes, they are Sunni; but Nasibi?! They spoke like this, they acted like this, they did this. The opposite is also true: some individuals go to Qom, look through the Shia books to see where there is an insult to the sanctities of the Ahl al-Sunnah, take a picture of it, and come to Sunni gatherings to distribute it, saying, look, this is Shia literature. Or a foolish, negligent, or malicious speaker says something absurd and bad about the sanctities of the Ahl al-Sunnah from the pulpit; they record this, make CDs, and distribute them here and there, saying, look, this is Shia. What does this mean? "And your wind will be taken away" means what? It means this. When differences arise, when division occurs, when there is suspicion towards one another, when we consider each other traitors, it is natural that we will not cooperate with one another. Even if we do cooperate, we will not be sincere with one another. This is exactly what the enemy seeks. Both the Shia scholar and the Sunni scholar must understand this, must comprehend this. It is obvious that the two sects have some differences in certain principles and some branches; of course, they also have much in common. But difference does not mean enmity. The fatwas of Shia jurists differ in some cases by one hundred and eighty degrees. The fatwas of the Ahl al-Sunnah imams differ in many cases with one another; but it is not necessary that when there is a difference, one speaks ill of one another and insults one another. Very well, that is their sect, this is their sect. ... (1) Yes, the Ahl al-Sunnah are like this. It means that no one should think that the Ahl al-Bayt of the Prophet are exclusive to the Shia; no, they belong to the entire Islamic world. Who is there that does not accept Fatimah al-Zahra (peace be upon her)? Who is there that does not accept Hasan and Husayn (peace be upon them), the masters of the youth of Paradise? Who is there that does not accept the great imams of the Shia? Now, one considers him an imam and obligatory to obey, while another does not; but they all accept them. These are realities; these must be understood, these must be institutionalized. Some, of course, do not understand this; they become agitated by the enemy's provocation. While they think they are doing the right thing. "Say, shall we inform you of the greatest losers in deeds? Those whose efforts in this world are misguided while they think they are doing good." (2) They think they are doing good, oblivious to the fact that they are working for the enemy. This is the characteristic of our time.

My talk has become lengthy. Of course, there is much to say to you. There is much to say for scholars and especially for young students; however, opportunities are limited. If there were more opportunities, if there were more time, there would be more words to say. In summary, know that today the enmity against Islam is more serious than in the past, and the reason for this is the existence of Islamic governance here. They feel threatened by the Islamic governance, by the raised flag of Islam in Iran. This flag must be held firmly. This governance must be valued by all. Anyone who is interested in Islam, anyone who believes in the Quran, must value this governance. This is the overall goal and direction.

Practically, also pay attention to the first point I mentioned; time has progressed, changes have occurred, and the methods of infiltration into the minds of the youth have increased. These methods must be recognized, and especially the confrontation with the enemy in the realm of thought and feelings of the youth must be emphasized, and know that the enemy targets the first point of attention, which is the active point, one of which is the youth; because hope lies in the youth, and they are the builders of the future, so the enemy targets that area. Of course, one of the sensitive points is also the scholars of religion; the enemy targets that area in various ways and forms. The evidence is the pressures that exist, and Mr. Mousavi (3) pointed out the pressures that the scholars of Kurdistan endured in the early years of the revolution and the many martyrs they gave—seventy individuals—whom we were fortunate to visit their graves in the martyrs' cemetery yesterday, and we recited a prayer for them. We hope that God elevates the ranks of the martyrs day by day.

O Lord! Make what we have said and heard for You and in Your way; accept it from us by Your grace. O Lord! Bestow Your successes, mercy, and grace upon the Iranian nation, upon each and every individual of this gathering.

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